Aqua Coelestis: OR, A sovereign CORDIAL, Extracted from the Sufficiency of Divine Grace, AND Strength made perfect in weakness.  
Serving to bear up a drooping Spirit under the saddest and sorest Conflicts.  
By JOHN BRINSLEY, Minister of the Gospel in the Town of Great Yarmouth.  PROV. 31.6. 
Give strong drink to him that is ready to perish, and Wine to those that be of heavy hearts.  
LONDON, Printed for George Sawbridge, at the sign of the Bible on Ludgate Hill. 1663.   

To all that love The Lord JESUS CHRIST in Sincerity, Within the Town of Great YARMOUTH, Grace and Peace.  
( Much esteemed in the Lord)  
IT is the Character which we find given of Joses, Acts 4.36. that he was the Son of Consolation, upon which account he was by the Apostles surnamed Barnabas, a word importing the same thing. A title of Honour given unto him, not onely for his liberality, wherewith he was ready to comfort needy Christians, but probably, and chiefly, for his eminent abilities, which either he then had, or 
Apostoli ei boc nomen dederant in omen doni Prophetici. Grot. Anotat. in loc.  should have; in comforting afflicted consciences, to whom also( being a Levite, a Minister) he was ready, as occasion was, in his teaching to minister a word of Consolation. And such all the Ministers of Christ either are, or ought to be; as Boanerges's( a surname given by our Saviour to the two Sons of Zebedee, two of his Apostles, James and John his Brother, Mark 3.17.) Sons of thunder, preaching powerfully and vehemently, thundering out the threatenings of the Law against the transgressors of it; So Barnabas's, Sons of Consolation, able and ready to speak comfort to whom comfort belongeth, which is one, and a chief part of their office to do. Comfort ye, comfort ye my people, saith your God; Speak ye comfortably to Jerusalem, &c.( a Speech directed in special to the Prophets of God) Isa. 40.1, 2. And such a one it hath been my desire and endeavour in my Ministerial service amongst you, to approve myself unto God and you: And my desire yet is, that I might be further serviceable to you in the same way. To which end, having revised what was divers years since held forth to some of you from the Pulpit, 
Anno 1646.  and finding it a very sweet and useful Subject, I do here( not without some Alterations and Additions) present it to your view. I have entitled it Aqua Coelestis, a Cordial Water, distilled and dropped from Heaven, issuing out of the Mouth of him, who is( as the Apostle styleth him, Rom. 15.5.) {αβγδ}. The God of Consolation. And I have withal intimated unto you for what end it properly serveth, viz. to bear up drooping Spirits under the saddest and sorest Conflicts. And such use I shall advice and desire you, who find yourselves to stand in need of such a Cordial, to make of it. Conflicts, in some kind or other, you must make account to meet with. And your spirits being in themselves weak, you will have need of somewhat to support them. Which not finding upon earth, your onely way is to look up to heaven for it. Now from thence you cannot expect ought that may be useful to you in this way, but what is held forth to you in this one word, Grace. To this it is that you owe what ever you have, or are; and upon this you depend for whatever you hope for. By this it is that you were, before you were, Elected, and afterwards Redeemed. By this it is that you are Justified, Adopted, and made accepted in the beloved. By this it is that you are Sanctified here, and shall be Glorified hereafter; all being streams flowing from this one fountain, issues of grace( as you have it fully declared by the Apostle in that one Chapter, Eph. 1.) And by the help and assistance of this it is that you must be supported in your journey to heaven, and carried on through the whole course of your Active and Passive obedience. Which being of such an universal concernment for your Spiritual and Eternal Welfare, my desire is, that your eyes may ever be fixed upon it, so as making sure your interest in it, you may upon all occasious have recourse unto it for the supply of your wants; bringing your Pitchers to the Well( as that Woman of Samaria did hers to Jacobs, Joh. 4.7.) and leaving them there( as she did hers, v. 28.) which whilst you do, be you comfortably assured, that, being empty vessels( as hers was) they shall be filled. Being sensible of your own wants and weaknesses, Come, and Come boldly( as the Apostle directs and exhorts, Heb. 4. ult.) to the throne of Grace, that you may obtain mercy, and find grace to help in the time of need. Which whilst you do in the name of Jesus Christ, by whom you have access by faith unto this grace wherein you stand( as Paul tells his Romans, Rom. 5.2.) Now doubt not of receiving that Spirit of grace( which God, your heavenly Father is more ready to give to those that ask him, then earthly Parents are to give good gifts unto their children( as your Saviour assures you. Luke 11.13.) for the supporting and strengthening of you; so as by the assistance thereof you shall be enabled, not onely to stand, but to walk on in your way( as Elias did in his for forty dayes together, after he had taken that little viaticum, that small repast which the Angel had directed him to do, 1 King. 19.8.) going from strength to strength, until you shall come to appear before your God in Sion, until Grace, being perfected, shall be swallowed up of glory. Which that you may do, and find, as it hath been, so it is, and shall be, the incessant Prayer of  
Great Yarmouth Anno 1663. M. 1. D. 1. Your still and ever devoted Servant in the Lord JOHN BRINSLEY.   


AQUA COELESTIS, OR A sovereign cordial: Extracted from the sufficiency of Divine Grace; and Strength made perfect in weakness.  2 COR. 12.9. 
And he said unto me, My Grace is sufficient for thee; for my strength is made perfect in weakness.  
WE have here a Return of Prayer, 
Coherence.  Gods Answer to his servant Pauls Petition. So it was, Paul having received abundance of Revelations( as the Verse next but one before the Text hath it) {αβγδ}, therein far exceeding and excelling all others his contemporaries, he was thereby in danger( as he saith) of being exalted above measure, inordinately lifted up in himself. 
Paul's Conflict.  Hereupon the Lord, as a wise and careful Physician, for the preventing of this dangerous Tympany of spiritual pride, applies unto him a sharp Corrosive, exercising him with some sore and grievous Affliction; which himself in a Metaphorical way there describes. [ There was given to me a thorn in the flesh.] {αβγδ}, some great trouble and disquietment, either in his Body or mind, which was to him like a thorn, or splinter in his side, very pungent and vexatious. [ The Messenger of Satan to buffet me.] {αβγδ}. Angelus Satan, or Satanae; either the Angel Satan, Satan himself, a malignant spirit haunting and vexing him with his Temptations; or the Angel the messenger of Satan( as our Translation renders it) some wicked Instrument,( such as Hymeneus or Alexander the Coppersmith; of the latter of which we find Paul complaining that he had done him much evil. 2 Tim. 4.14. and so is by Chrysostome, and some others conceived here to have a special eye at) who created unto him a great deal of trouble and vexation. 
His Petition,  Now in this condition the servant of God betaketh himself to his prayers, making his Address to the throne of grace, making it his earnest request unto God, that he would work a deliverance for him, by putting an end to this his disquietment. And this he doth again and again,( as the verse following hath it;) For this thing I besought the Lord thrice, that it might depart from me.] {αβγδ}; Thrice, either at three several set times, as our Saviour is said to have done in his Agony, Matth. 26.44. or, oftentimes, so the word is vulgarly used. Terque quaterque, thrice and four times, that is, often. And so we find Elihu in Job using it, Job 33.29. Lo all these things worketh God oftentimes with man;] Bisque terque( saith Tremelius,) twice and thrice( as our Margin hath it, 
{αβγδ} ) or Vicibus tribus,( as Montanus renders it according to the Original) three times, that is, often; a certain number put for an uncertain( which is frequent in Scripture.) 
Numerus ternarius symbolum est multitudinis. C. Lap. in Text.  And so it may fitly be here looked upon. Paul besought the Lord thrice; frequently and earnestly, importuning the throne of grace. Now so doing, the Lord was pleased at the length to return unto him this gracious Answer [ And he said unto me; My grace is sufficient for thee, for my strength is made perfect in weakness.  
In which words we may take notice of two things, 1. The Answèr itself. 2. 
Division. Gods Answer. The Reason of it.  The Reason of that Answer: The Answer itself, [ And he said unto me, My grace is sufficient for thee.] The Reason of that Answer; For my strength is made perfect in weakness. Deal with them severally, beginning with the former.  
The Answer itself, which is here returned. 
The Answer looked upon two ways.  Which I shall look upon two ways, first in a general, then in a particular way. In a general way, as an Answer; In a particular way, as this Answer. More briefly of the former of these, though in itself a very useful consideration, and not to be passed by.  
And he said unto me. ] {αβγδ}; How, and in what way God said this unto him, 
In a general way, as an Answer.  whether in an Extraordinary way, by Vision, Revelation, Oracle; by an audible voice from heaven( as he spoken to him at his first Conversion, when he was going towards Damascus, Act. 9.4.) or by the ministry of an Angel, Angelus consolatorius, such a one as was sent to our Saviour, to comfort and strengthen him in the depth of his Agony, Luke 22.43. Or whether onely in an Ordinary way, by the secret instinct of the Spirit, making this impression upon his heart and spirit, whilst he was praying, bringing this comfortable meditation to his remembrance, it is a Question that, as it is not agreed upon, so neither cannot it be determined. 
Oraculōne habuerit hoc responsum, incertum est, neque magnopere refert. Calvin in Text.  So I find it, and so I shall leave it; looking upon it( as Calvin doth) as not being of that importance, that it should be worth the contending about. As for the thing itself, that is clear; Paul upon his perseverance in prayer receiveth an Answer, a gracious Answer from his God.  
And such success shall the like perseverance and importunity ever meet with. 
Importunate prayer shall receive an Answer from God.  However for a time God may seem to lend a deaf ear to the prayers of his people,( which sometimes he doth, as the Psalmist complaineth of it, Psal. 80.4. O Lord God of hosts, how long wilt thou be angry against the prayer of thy people;] God deferring to answer their prayers, they apprehended it as a token of his anger) yet, as he always heareth them, O thou that hearest prayer( saith David to his God) Psal. 65.2. so in due time he will answer them. This David was confident of as to himself; In the day of trouble( saith he) I will call upon thee, for thou wilt answer, Psal. 86.7. And so as to others; He will regard the prayer of the destitute, and not despise their prayer, Psal. 102.17. Such respect he had to his natural Son, the Lord Jesus; He praying thrice, was heard in that which he feared( as the Apostle tells us) Heb. 5.7. And like respect he hath to his Adopted children; they praying, and continuing in Prayer, he will hear and answer them.  
And it is no other then what standeth both with his graciousness and faithfulness to do. 
This standeth with Gods   
1. With his Graciousness. The Lord merciful and gracious;( so he proclaims himself,) Exod. 
Graciousness.  34.6. The Lord is gracious, and full of compassion( saith the Psalmist,) Psal. 111.4. And being so, this inclines him to harken to the prayers of his people. It shall come to pass, when he crieth unto me, that I will hear, for I am gracious,( saith the Lord, speaking of such as were fallen into the hands of cruel oppressors, merciless exactors.) Exod. 22.27. A gracious Prince will be ready to receive the Petitions of his distressed Subjects, and receiving them to answer them. And the like will God be ready to do for his loyal and faithful Subjects. They making their addresses unto him in their straits and necessities, he will be ready to hear and answer their Petitions, affording them such succour and relief as he shall see fitting and expedient for them. Which should he not do, he might seem to forget himself, being unmindful of this Attribute. Hath God forgotten to be gracious( saith David( or Asaph) speaking of Gods deferring to return answer to his prayers) Psal. 77.9. This is a thing which God cannot do.  
2. And being gracious, he is also faithful. Knowing therefore that the Lord thy God, 
Faithfulness.  he is God, the faithful God, which keepeth Covenant and mercy with them that love him &c. Deut. 7.9. God is faithful. 1 Cor. 1.9. What ever man be, or do, yet God is and will be faithful. If we believe not, yet he abideth faithful, he cannot deny himself; 2 Tim. 2.13. And being so, he will hear and answer the prayers of his people, such as are in Covenant with him. It is the Argument which David makes use of to move his God to do that for him; Psal. 143.1. In thy faithfulness answer me, and in thy righteousness.] In thy faithfulness, according to thy promise; and in thy righteousness, according to the equity of my cause. So it is, God hath engaged himself by Promise to hear and answer the prayers of his people. He shall call upon me, and I will answer him; Psal. 91.15. It shall come to pass, that before they call I will answer, and while they are yet speaking I will hear,] it is the Promise which the Lord maketh to his people in Gospel times, Isa. 65.24. They shall not be so forward to crave as I to grant, nor so ready to ask, as I to hear, and answer. Many such Promises we meet withal in the Book of God. Now these Promises being passed, it standeth with Gods faithfulness to make performance of them. And upon that account he will not suffer his people to lye too long under their burdens, or to be overburdened by them. God is faithful, who will not suffer you to be tempted above that ye are able( so Paul telleth his Corinthians) 1 Cor. 10.13. But he will hear their prayers, and answer them. He is faithful that promised, Heb. 10.23.  
Thus you see that it is so, and why it is so. God being Gracious and Faithful, as his graciousness inclines him, so his faithfulness( as we may say) binds him to do the like for other of his faithful servants, which here he doth to this his Apostle; in his time to return an Answer, and a gracious Answer to their Prayers.  
Which( to make some Application of it briefly) let it serve to buoye and bear up the hearts and spirits of all the Lords people under what ever affliction or suffering God shall please to exercise them with. They being a praying people, 
Comfort in Affliction for Praying Christians.  let them know they have to deal with a God that heareth prayer. O thou that hearest prayer!( saith the Text fore-cited, Psal. 65. ●.) And hearing them he will answer them. Such were not the Gods of the Heathen They have ears, but hear not,( saith the Psalmist speaking of their Idols) Psal. 115.6. Cry never so long, or loud, to them, yet still they are deaf and dumb. So was Baal to his Prophets,( as we have the Story:) 1 Kings 18. They called on the name of Baal from morning even until noon; saying, O Baal hear us; but there was no voice, nor any that answered, v. 26. Yea notwithstanding they cried, and cried aloud, and cut themselves after their manner with knives and launcers, till the blood gushed out upon them,( as the 28. v. hath it,) thinking thereby to move compassion in that their God, yet they hear not from him. Such was the success of their morning sacrifice. And no better was it with their evening( as it there followeth) v. 29. And it came to pass when the midday was past, and they prophesied until the time of the offering of the evening Sacrifice, that there was neither voice, nor any that answered, nor any that regarded. There was no manner of evidence whereby any might discern that their God heard them. He was deaf and dumb to them, but so was not Elijahs God to him, as we find it in the sequel. Elijah making his prayer unto him, v. 36, 37. he presently returns him an Answer by fire, which falling upon the Altar which he had built, consumed the Sacrifice laid thereon. Which the people beholding, fell upon their faces, acknowledging him to be the onely true God. And they said, the Lord he is the God, the Lord he is the God. v. 39. And such success let all Gods faithful servants look for. Plying the throne of grace, making their Addresses to their God, let them be assured they shall have audience, and in due time receive a gracious Answer. In due time( I say;) Though not in their own time, when they would have it, yet in Gods time, when he shall see it fitting and expedient for them. And therefore if this Answer be for a time differred, let this be no discouragement unto them. Quod differtur non aufertur. Let not this delay be taken for a Denial. Yet a little while ( saith the Apostle) and he that shall come, will come, and will not tarry. Heb. 10.37. Vapours being exhaled and sent up from the earth, and drawn up by the Sun, they hang in the clouds for a time, but at the length they fall down again in refreshing dews and showers. And even so it is with Prayers. Prayers being sent forth from a humble heart, and drawn forth by the spirit of grace and supplication, as they ascend up to heaven; Thy prayers are come up for a memorial before God( saith the Angel to Cornelius) Act. 10.4. so, though they may wait there for a time, yet in due season they shall have their returns, falling down in sweet refreshing showers, or dews of mercy.  
Which( in the 2d place) let it invite and encourage all true believers to come unto the throne of grace upon all occasions, 
Gods children encouraged to come to the throne of Grace.  there to poure forth their souls before God. O thou that hearest prayer, unto thee shall all flesh come. Psal. 65.2. Come, and come with boldness. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in the time of need. Heb. 10.16.  
To encourage whereunto call we to mind the experiences which the Saints of God have had. Coming to the throne of grace, they have still found audience and acceptance, their prayers have been heard and answered. This David frequently tells us of, as touching himself. I cried unto the Lord with my voice, and he heard me out of his holy hill: Psal. 3. v. 4. The Lord hath heard my supplication, the Lord will receive my prayer. Psal. 6.9. I sought the Lord, and he heard me, and delivered me from all my fears, Psal. 34.4. And so often elsewhere. And the like doth our Apostle here in the Text; calling upon his God he was heard, and answered; And he said unto me. Now let these Experiences which others have had be encouragements unto us. Upon all occasions betake ourselves to our prayers; come to the throne of grace.  
And coming thither abide there, not letting go our hope, 
Coming thither, they are to wait for an Answer, praying without ceasing orfainting.  but being constant in this exercise, praying and not fainting. This is the Lesson which our Saviour teacheth his Disciples by the Parable of the importunate widow; Luke 18.1. And he spake a Parable unto them to this end that men ought always to pray, and not to faint.] To pray always, {αβγδ}, in every opportunity; upon all occasions, as need and season require. Thus are Christians to Continue in prayer( as Paul calls upon his colossians to do) Col. 4.2. {αβγδ}; Continue instant in it( as the same word is rendered, Rom. 12.12:) Praying without ceasing, {αβγδ},( as we have it) 1 Thes. 5.17. And as without ceasing, so without fainting. always to pray and not to faint. {αβγδ}. Not to be disheartened by whatever delays they meet with, by Gods defferring to answer their prayers, but still to hold on. 
So praying, they shall in due time receive a gracious Answer.  Thus praying we shall receive an Answer, a gracious Answer in due season. Such was the success which that importunate widow is there said to find in her svit to the unjust Judge. Who, though( as it is said) he neither feared God, nor regarded man, minded nothing but his own interest, and so for a time stopped his ears against her cry, not affording her any relief, yet at the length, being overcome by her importunity, he granteth her request. And shall an unrighteous Judge do this? how much more then( as our Saviour there argues à minori, from the less to the greater) will the righteous God be induced to harken to the prayers of his Children, whom he so dearly loves, so as to succour and relieve them in their necessities. They being importunate with him, he will harken to them. Great is the prevalency of importunity. It is so with men, 
Men overcome by importunity.  who are oftimes overcome by it. So was Elisha by the importunity of the young Prophets,( as we have the Story) 2 Kings 2.16, 17. They coming unto him, humbly besought him that he would give way that some might be sent to make a diligent search for his Master Elijah, who being then taken up into heaven, they apprehended that possibly the Spirit of the Lord, which had taken him out of their sight, might have cast him upon some Mountain, or into some Valley; and so he might be in a solitary condition. But this their svit he( knowing that their labour would be but in vain, and to no purpose) would not harken to. And he said, ye shall not sand: v. 16. yet being importuned by them, he yields to them. When they urged him till he was ashamed( as the next verse hath it)( ashamed that he should seem inexorable) he said, sand. Thus are men oft-times overcome by the importunity of their unwearied suitors and supplicants, being brought to grant that which at the first they were unwilling with. And even thus doth the great God yield himself to be( as it were) overcome by the incessant importunities of those that make their humble addresses unto him, 
God yielding himself to be overcome hereby.  so as he seemeth to repent of what he had resolved upon. 
So he was by Jacob.  Thus was he overcome by his servant Jacob, who wrestling with God( as the Story tells us, Gen. 32 24.) and holding it out all the night long, until the breaking of the day, however( that he might be sensible of his own infirmity and weakness, as also of the power of him that striven with him) he received a touch in his thigh, whereby he became lame, the hollow of his thigh was out of joint, yet persevering, and not letting him go, though desired so to do, And he said let me go, for the day breaketh; And he said, I will not let thee go, except thou bless me. v. 26. At the length he prevailed with him; Whereupon his name was changed from Jacob to Israel,( as we find it v. 28.) And he said thy name shall be called no more Jacob, but Israel, for as a Prince hast thou power with God, &c. Now in what way was it that he thus wrestled with his God, so as thus to prevail with him? why it was not barely in a corporal, but in a spiritual way, by his Prayers and Tears. So the Prophet Hosea expounds it, Hos. 12.3, 4. where speaking of Jacob, he saith, By his strength he had power with God, yea he had power over the Angel( that is, the Angel of the Covenant, as Christ is called, Malac. 3.1.) and prevailed, he wept and made supplication unto him. By this means it was that after long striving and wrestling, he prevailed with his God.  
And the like did Moses, as we find it Exod. 
By Moses.  32. The Lord being incensed against his people Israel for their Idolatry, in making and worshipping their golden calf, he acquaints his servant Moses with what his purpose was, viz. to poure out his wrath upon them to their utter destruction, Now therefore( saith he) let me alone, that my anger may wax hot against them, and that I may consume them, v. 10. Hereupon Moses betaketh himself to his prayers, earnestly interceding on their behalf,( as the verse following hath it) And Moses besought the Lord his God, &c. And what was the issue? we may see it v. 14. And the Lord repented of the evil which he thought to do unto his people. So prevalent was Moses's prayer for the diverting of that judgement which the Lord had threatened against them, and which, had not he stood in the breach, to turn away his wrath,( as the Psalmist hath it, Psal. 106.23.) had broken forth upon them. Such success did these servants of God find in their prayers, both for themselves, and others. And the like have many others found; by their importunity prevailing with their God. That we may find the like, imitate their examples, being importunate in our prayers, not doubting of speeding in our requests. What will not importunity do with a friend? 
Importunity prevalent with a friend.  This our Saviour setteth forth unto his Disciples, making use of it as an Argument to excite them to be instant, and earnest in prayer, Luke 11.5, &c. And he said unto them, which of you shall have a friend, and shall go unto him at midnight, and say unto him, Lend me three loaves, for a friend of mine in his journey is come unto me, and I have nothing to set before him; And he from within shall answer and say, trouble me not, the door is now shut, and my children are with me in bed, I cannot rise and give thee. I say unto you, though he will not rise and give him because he is a friend, yet because of his importunity he will rise and give him as many as he needeth. Though in regard of the unseasonableness of the time it would be a disquietment to him and his, and thereupon he be not so ready to grant his request, yet upon his importunity he cannot but yield to it. And will importunity prevail so much with men, who like it not? what will it do, or rather what will it not do, with God, who approveth of it, and is so well pleased with it, that he requireth it from those who are suitors unto him, putting the issue of their speeding upon it? Upon this account then come we to our God, praying unto him after this manner, with a holy and humble importunity. So doing, now doubt not of a gracious Answer, of receiving what we pray for. For which we have our Saviours assurance there in the verses following, v. 9, 10. And I say unto you, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Provided, that what is asked, be according to the will of God, and that his time be tarried and waited for( of which I shall speak more anon.)  
Which( to draw towards a conclusion of this point) let it both put us upon praying, 
Christians to be instant in Prayer.  and being instant in it, in seeking of God both for ourselves and others.  
For ourselves, 
For themselves.  for the obtaining of some mercy which we want, for the removal of some evil which we feel, or the diverting of some judgement which we fear; In these cases, if God do not answer our prayers at the first, yet hold on, pray again and again; pray( as our Apostle here did) Thrice, frequently and earnestly.  
And what we do for ourselves, 
For others who stand charged upon their prayers. Specially for the Church.  do we the like for others, such as stand charged upon our prayers, or desires a share in them. Especially for the public, for the Church of God( as elsewhere, so) in this Nation: The condition whereof is such, that it calleth aloud for our prayers. And these I hope many of us have afforded. I, but as yet we have not received such an Answer as we have desired and expected. Still our divisions and distractions are continued( if not increased) our Breaches are not healed, but rather grow wider and wider. Now in this case what shall we do? what lay our hands upon our mouths, and keep silence? Not so. Ye that make mention of the Lord( or are the Lords remembrancers, as our margin readeth it) keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth;( so the Prophet calleth upon Gods servants, his Ministers and others, to do) Isa. 62.7. willing them to be instant and earnest with their God in the behalf of his Church, to be incessant in their prayers for it, for the restitution and settlement of it. And this let all that have a good will to Sion do; being( as we ought to be) deeply affencted with the calamities of the Church, be we importunate with our God in the behalf thereof, that he would please to settle and to establish it. Thus be we instant and constant in our prayers, not doubting but that in due season we shall receive a gracious answer.  
Onely( to give you a word of Direction briefly) that our Prayers may be thus heard and answered, 
Take heed of obstructing the return of prayer by giving allowance to any known sin.  take heed of obstructing them, of stoping, or hindering the course of them. Which is done by allowing ourselves in any known sin. Now we know that God heareth not sinners( saith the Blindman being restored to his sight,) Joh. 9.31. Sinners! {αβγδ}, Peccatosos, habitual, obstinate sinners, such as live and lye in any known sin against light, against conscience. Such as stop their ears against God, will not hear him speaking unto them, they cannot expect that he should hear them speaking unto him. Their prayers are to him an Abomination. So much the Wiseman tells them, Pro. 28.9. He that turneth away his ears from hearing the Law, even his Prayer shall be an abomination. Upon this account it was that the Lord rejected the sacrifices of the Jews( as the Prophet Isaiah sets it forth, Isa. 1. To what purpose is the multitude of your sacrifices unto me, saith the Lord; v. 11. When ye come to appear before me, who hath required this at your hands, to tread in my Courts, v. 12. Bring no more vain oblations, Incense is an abomination unto me; &c. And as their Sacrifices and Ceremonial services were thus slighted by him, so also their Prayers, as he tells them v. 15. When ye spread forth your hands, I will hid mine eyes from you, yea when ye make many prayers I will not hear. Were they never so instant and importunate, yet they should find no audience. And what was it that thus obstructed their Prayers? Why would not God hear them? The Reason followeth, Your hands are full of blood. They were given to oppression and exortion, being cruel to their brethren, which in Gods repute is no better then Murder. So then, would we speed in our prayers, and find acceptance with God, prevailing with him, harken we to that advice and counsel, which he there giveth unto them in the verses following. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, Cease to do evil, learn to do well; Come now, let us reason together, saith the Lord, v. 16, 17, 18. They who would offer up unto God such a Sacrifice of Prayer as may be acceptable unto him, they must lift up pure hands. I will therefore( saith the Apostle) that men pray every where lifting up holy hands, 1 Tim. 2.8. {αβγδ}. Such a custom there was among the Jews, before they went to their devotions, they were wont to wash their hands, as a token of their Innocency. So much is collected from that Text of the Psalmist, Psal. 26.6. I will wash mine hands in innocency, so will I compass thine altar. What they did in a Ceremonial, do we it in a spiritual way. Wash we our hands in innocency, see that our lives be blameless, our actions approvable to God and men. And as our Hands, so our Hearts. If I regard iniquity in my heart, the Lord will not hear me, Psal. 66.18. See that we be true Worshippers of God, fearing and serving him. Being such, now may we comfortably look for audience in our Prayers. If any man be a worshipper of God, and doth his will, him he heareth, Joh. 9.31.  
And whilst we do his will, see that we ask according to his will. 
ask according to Gods will.  And this is that confidence that we have in him, that if we ask any thing according to his will, he heareth us, 1 Joh. 5.14. {αβγδ} According to his will; both in respect of the Matter asked, and the Manner of asking it, both which are conceived to be comprehended under that limitation.  
1. For the Matter asked, the thing petitioned for, 
For the Matter asked.  see that that be according to the will of God; either agreeable to his revealed will, that which is good and acceptable in his sight, as the sanctifying gifts and graces of his Spirit are, which therefore he will not deny to those that ask them. If ye then being evil, know how to give good things unto your children, how much more shall your heavenly Father give the holy Spirit to them that ask him? Luke 11.13. Or not contrary to his secret will; which in all our Petitions is to be submitted to( as I shall show you anon.)  
2. And( 2dly) for the Manner of asking, also that that be according to the will of God; 
For the Manner of asking.  that in making our Addresses, and presenting our Petitions unto God, we comport and behave ourselves according to his Will, as he hath ordered and directed us in his Word.  
1. 
Come in the name of Christ.  Coming unto him in the name of Jesus Christ. Not in our own names, in confidence of any merit or worthiness in ourselves, but of his merit, and Intercession. Verily, verily, I say unto you, whatsoever ye shall ask of the Father in my name, he will give it you( saith our Saviour to his Disciples) Joh. 16.23.  
2. And asking in his name, ask in faith. 
Ask in faith.  If any of you lack wisdom, let him ask of God( saith St. James,) but let him ask in faith, not wavering; Jam. 5.6. {αβγδ}: In faith, resting upon Gods power, whereby he is able; upon his grace and mercy, whereby he is willing; upon his faithfulness and truth, whereby he will not fail to perform what he hath promised. Not wavering, {αβγδ}, not calling into question any of these Attributes of his, or yet doubting of obtaining what we ask, if good for us. I will that men pray every where lifting up hely hands, without wrath or doubting( saith our Apostle in the Text fore-cited) 1 Tim. 2.8. {αβγδ}, being holy in their lives and conversations before God, and in Charity with their Neighbors, let them not doubt of Gods performing his Promises. Thus come we to the throne of grace, though with humility, looking upon ourselves as not worthy the least of mercies, yet with holy confidence and boldness. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4.16.  
3. And thus praying in faith, pray also with fervency. The effectual fervent prayer of a righteous man availeth much: Jam. 5.16. {αβγδ}, not a languid, faint, formal, but an earnest and affectionate prayer. It was the fire upon the Altar that made the smoke of the Incense to ascend upwards. And unless there be a holy fervour in the heart, our prayers will never ascend up to heaven. Thus see that our Pray ers be according to the will of God, both for their Matter and Manner.  
3. And so also for their End; see that that also be right; 
For the End in asking, which should be chiefly Gods glory.  not the satisfying of our own lusts; Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts( saith St. James) Jam. 4.3. But the glory of God. This is that which a Christian should have a chief eye at, as in all his actions, in what ever he undertaketh, whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31. So in his prayers, in what ever he asketh from God. Therein he is to seek not so much himself, as God; begging such and such mercies from God, that he may be the more serviceable unto him. Thus ask what we ask according to the will of God.  
And thus asking( to give you a Direction, 
Wait for an Answer.  or two, more) now wait: I have waited for thy salvation, O Lord( saith the Patriarch Jacob) Gen. 49.18. Lifting up our hands to him in prayer lift we up our eyes also. Unto thee lift I mine eyes; O thou that dwellest in the heavens!( saith David, Psal. 123.1. Waiting upon him to see what return he will make to our prayers. Behold, as the eyes of servants look unto the hands of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us( so the Psalmist there goeth on) v. 2. Thus do poor suppliants, having presented their Petition to their Prince, they now wait for an Answer. And the like do we to our God; Having put up our prayers to him, now wait for his Answer. And wait with Patience. I waited patiently for the Lord( saith David) and he inclined unto me, and heard my cry, Psal. 40.1. Thus doth the Husbandman( as St. James tells us, Jam. 5.7.) Behold the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it. Having cast his seed into the earth, now he waiteth for the coming of it forth, that in due season he may receive the Crop. The like do we, having sown the seed of our prayers, now wait upon God for the Return of them. Be patient therefore Brethren to the coming of our Lord,( so that Apostle there applieth it.) {αβγδ}, Be long patient( as the margin readeth it.) Though our God deferreth to Answer us; we have prayed again and again, but hear not of him, yet wait, tarrying his time, which is the best time.  
And thus waiting upon him, now let us harken to him. 
harken what God will say.  Whilst we lift up our hands and eyes, lend we our ears also to hear what he will say to us. I will hear what God the Lord will speak( saith David) Psal. 85.8. Having in the verses foregoing put up his earnest prayer to his God in the behalf of himself, and his people, that God would withdraw his Judgements from them, reviving and restoring them; Wilt thou not revive us again, that thy people may rejoice in thee? v. 6. show us thy mercy O Lord, and grant us thy salvation, v. 7; then he resolves upon what he would do, quietly to wait upon his God for an Answer, hearkening and hearing what he would say, what return he would make. And the like do we; having put up our prayers unto God for ourselves or others, now lend our ear to him, hearing what he will speak, carefully observing what return he shall please to make to us. So doth our Apostle here in the Text. Having plied the throne of grace with his prayers, besought the Lord thrice( as he saith) frequently and earnestly, now he heareth what the Lord said unto him, what return he made to him. Which what it was, the words following will inform us, to which I now come. And he said unto me, My grace is sufficient for thee.  
But what is this to Pauls request? 
The Answer looked upon in a Particular way, as this Answer.  That which he desireth is, that the thorn in his flesh might be taken from him, that the Messenger of Satan might depart from him, that he might be freed from that vexatious trouble, so as to feel no more of it. But this he heareth nothing of, onely of a sufficiency of Grace.  
Such returns God is pleased often to make to the prayets of his people, 
Prayer not always answered directly, but by way of equivalency.  answering them not directly, by complying with their desires, granting the particular thing which they pray for, but somewhat instead of it, somewhat that may be equivalent to it, as good, if not better for them. Such was the Answer that was returned to our blessed Saviours prayer which he made in the Garden. Being then in his Agony, he prays and prays( as Paul here did) thrice. And thus praying, he was heard. He was heard in that which he feared( as the Apostle telleth us) Heb. 5.7. Now what was that which he feared? Why, that bitter Cup, which he saw coming towards him, his bitter death and Passion, which was then at hand. This was the thing which he feared, and fearing deprecated, praying against it, earnestly desiring that he might be freed and delivered from it. He fell on his face, and prayed, saying, O my Father, if it be possible, let this Cup pass from me, Matth. 26.39. And in this prayer he was heard. But how was he heard? What, by granting the thing he prayed for? Not so; that bitter Cup was put to his mouth, and he drank it, yea drank it off, suffering whatever Gods justice required, and had predetermined. But he was heard and answered by way of equivalence; having an Angel sent unto him to comfort, and strengthen him( as St. Luke tells us) Luke 22.43. and being mightily by a divine power supported in his sufferings, so as wrestling with Hell and Death he came off a conqueror, Abolishing death, 2 Tim. 1.10. Through death destroying him that had the power of death, the Devil, Heb. 2.14. So triumphing over them in his across, Col. 2.15. Thus was he heard in that which he feared; Not by granting that which, with submission to his Fathers will, he desired, but by doing that for him which was more for his, and the worlds advantage. And even after the like manner was this our Apostle heard in that which he felt. Not by granting to him the thing which he prayed for, but by promising to him what was equivalent, as good, yea better for him, a sufficiency of grace for the supporting of him in that conflict, and giving him a comfortable issue of it. And thus( as I said) God is pleased often to answer the prayers of his people; Non quoad votum said quoad commodum, non quoad voluntatem, said quoad utilitatem, non quoad desiderium said quoad salutem,( as Aquinas and Carthusian, and some others writing upon the Text observe) not according to their wishes, their wills, their desires, but according to what may be most safe, most expedient, most advantageous unto them in order to their salvation; not granting the thing which they pray for, but somewhat instead of it.  
And will you know why he doth so, see a threefold ground or Reason for it; 
A Threefold Reason of it.  their Weakness, his wisdom and Goodness.  
1. Their Weakness in asking, 
Mans ignorance in asking.  which it may be is such as that they know not what to ask. So our Saviour tells Mother Zebedee, with her two Sons, when she presented that request unto him in their behalves, that they might sit the one on his right hand, and the other on his left in his kingdom, be preferred to the highest places of honour in that his temporal kingdom, which they then dreamed of, He answered and said, ye know not what you ask, Matth. 20.22. They thought that those who were his chief favourtes should have much secular honour and ease, with all affluence of worldly accommodations. But herein they were much mistaken, as he there tells them; were that their Petition granted they would find the quiter contrary, being exposed to more and greater troubles and sufferings then others, more then they knew how to bear: Are ye able to drink of the Cup that I shall drink of, &c. And truly so it is oft-times in the Petitions and requests which Gods people put up unto him; whilst they ask such and such temporal blessings, they ask they know not what; they desire that, which if it were granted to them, they would have cause to repent of their prayers, that which would prove hurtful, if not baneful to them. Such were the Israelites quails to them, which they asking were given them, and that in great abundance, but what went in at their mouths came out at their nostrils( as Moses foretold them it should do, Numb. 11.20.) they being therewith surfeited, so as they in a violent way came to vomit up what at the first was so pleasing to their palates. And so would it fare oft-times with Gods people, should he satisfy their desires, in granting what they pray for, it might prove very prejudicial to them, if not in a temporal, yet in a spiritual way, very detrimental as to their souls. Many a soul there is now in hell, which( if we speak according to secondary causes) had never come there, had not God granted the desires of it in bestowing upon it such an abundance of outward things, as Riches and Honours, &c. which oft-times prove baneful to the possessors of them, as the Preacher tells us from his own observation, Eccl. 5.13. There is a sore evil which I have seen under the Sun, viz. Riches kept for the owners thereof to their hurt; their temporal or spiritual hurt, whereof they were the occasions. And many a soul is now in heaven, which had not God crossed the inordinate desires of it, by withholding from it what it would have had, it had never come there. Such is the weakness even of Gods own people in praying, that oftentimes they ask that, which if granted to them, they should( as I said) have cause to repent of.  
2. But( in the 2d. place) such is the Wisdom of God, 
Gods wisdom.  that he knoweth what is good for them. As he knoweth what things they have need of, before they ask him. Matth. 6.8. so he knows what will be expedient for them. So our Saviour tells his Disciples concerning his own departure from them, Joh. 16.7. Nevertheless I tell you the truth, it is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, &c. Thus God foresees what good or evil would redound unto his people, from what he shall grant unto them, or with-hold from them.  
3. And being thus wise; he is also good and gracious to his people, consulting for their good, 
His Graciousness.  their Benefit; and thereupon it is that he doth not always grant their requests, but sometimes answer them in some other way. Bonus Dominus, 
Hieron. Epist. ad Paulinum.  qui saepe non tribuit quod volumus, ut tribuat quod mallemus( saith Jerom to his Paulinus.) Good and gracious is the Lord, who oft-times withholdeth that from his people which they would have, that so he may bestow upon them that which will be more welcome to them. A loving father will not give his child a knife, though it cry for it. Nor will God grant unto his children that which may be hurtful to them, though they earnestly desire it from him. But will do that, in way of Answer to their prayers, which he seeth to be most expedient for them. And hence it is that he seemeth sometimes to lend a deaf ear to their prayers; suffering them to lye and continue under some sharp affliction, not working deliverance for ahem, though earnestly importuned by them. Even as a chirurgeon deals with his Patient( it is Augustines similitude, 
August. in Psal. 130.  and it is an apt one) having applied to him some sharp corrosive, which drawing and burning, puts him to great pain, he earnestly desires him to take it off, but his chirurgeon, being Master of his Art, and so knowing what is fit and proper for his trouble, lets it alone, wishing him to be Patient, and let it lye still, until it have done the work for which it was intended, promising to do that which shall be best for him. Even so dealt the Lord here with his servant Paul. Paul being in danger of a spiritual tympany( as I shewed you before) of being inordinately lifted up through abundance of Revelations, for the preventing hereof the Lord exerciseth him with some sharp affliction. Hereupon he earnestly solicits him for a removal of it. But this request of his is not granted, the Lord not seeing it expedient for him. Onely in the mean time he giveth him a comfortable assurance of that which should be as good, nay better for him. My grace is sufficient for thee.  
A useful Observation. 
Applicat. Christians not to stint God in their Prayers.  So let it be unto us, teaching us not to stint God in our prayers, by being so absolute in our requests, as that nothing shall content us, unless we have the thing which we desire. Such was Abraham's and Rachel's desire after Children. Lord God, what wilt thou give me; seeing I go childless?( saith he) Gen. 15.2. Give me children, or else I die( saith she to her husband Jacob) Gen. 30.1. Such is the impatience of some, and too many, their hearts running out after such, or such a blessing, nothing will content them but that. Let it not be so with us. Knowing that we have to deal with a wise and a good God, who knoweth better what is fit for us, then we for ourselves, let us submit our wills to his will. So did our heavenly Pattern, the Lord Jesus, though he prayed thrice for the taking away of the bitter Cup, yet still it was with submission of his will to the will of his heavenly Father. If it be possible, let this Cup pass from me, Nevertheless not as I will, but as thou wilt, Matth. 26.39. And again, O my father, if this Cup may not pass from me except I drink it, thy will be done, v. 42. And so he prayed the third time, using the same words, v. 44. Herein let every of us propound him as a Pattern for our imitation, following his example; In presenting our requests unto God, resign up them, and ourselves unto him, leaving our Petitions with him, to make what answer he shall think fit to return. Which receiving, now let us rest contented with it, and thankful for it. Looking upon it as no small grace and favour that we may have access to the throne of grace, and that our prayers may find audience and acceptance with God. And looking upon ourselves as not worthy of all the mercies which he hath shewed unto us( as Jacob humbly confesseth concerning himself, Gen. 32.10.) now, though we fall short in our desires, wanting what we would have, yet bless God for what he is pleased to reach forth unto us. Resting( as I said) contented with it, and thankful for it. remembering that it is not for Beggars to be choosers. No nor yet for Children, who do not know what is good for themselves so well as their Parents do. But I shall not any longer insist upon this; but pass on to that which my eye is chiefly upon; the Matter and Substance of this Answer, 
The Matter and Substance of the Answer.  what is it that God here saith unto his servant Paul.  
My grace is sufficient for thee.] My grace; 
Grace here taken two ways.  {αβγδ}. And what shall we understand hereby? Not to trouble you with the various senses of this Word [ Grace] in Scripture; which are very many, scarce any one word( that I know) admitting of more. In this place I find it looked upon two ways.  
1. Some hereby understand the Love and favour of God. 
For the Love and favour of God.  And thus we find this word, {αβγδ}, Grace, frequently used. Being sometimes applied unto men, whose loving and well liking is called by this name. Thus it is said of Joseph, that he found grace in the sight of his Master Potiphar, Gen. 39.4. And so of Hester, that King Ahasuerus loved her above all the women, and she obtained grace and favour in his sight more then all the virgins, Hest. 2.17. And so we red of the Apostles, that they had favour with all the people, Acts 2. ult. Where the word is the same with that in the Text, {αβγδ}, grace, they were well liked, and approved of by them. And thus being referred unto God, it often imports the same thing, his love and favour. Thus it is said of Noah, that he found grace in the eyes of the Lord, Gen. 6.8. And so of Mary the Mother of our Lord, whom the Angel salutes after that manner, Luke 1.28. hail thou that art highly favoured;( or freely beloved( as the former Translation hath it) {αβγδ}, gratificata, full of favour and grace, as the vulgar Latin readeth it, have gratiâ plena. So he explains his meaning, v. 30. Thou hast found favour with God. And so it is said of Christ himself, Cap. 2. v. ult. he increased in favour with God and man. In both which places that word is still the same with that in the Text. 
Grotius. Diodate. Estius.  And in such a sense do divers Expositors of note here look upon it. My grace, that is, My Love and favour.  
Now so taking it, 
How this grace may be said to be sufficient.  how doth the Lord here say to Paul, that this his grace was sufficient for him? {αβγδ}; sufficient, or sufficere debet,( as Grotius explains it) it is enough for thee; that which may well suffice thee, so as thou both mayest, and oughtest to rest contented with it. In such a sense Philip useth the word, Joh. 14.8. Lord,( saith he to his Master Christ) show us the Father and it sufficoth us. {αβγδ}; we shall rest satisfied and contented with it, so as not to be further troublesone unto thee in propounding any more questions. And so it is here looked upon by some. My grace is sufficient for thee. It is enough to suffice thee. Yea more then enough. So this word is fitly expounded by some in that Text, 1 Pet. 4.3. The time past of our life may suffice us to have wrought the will of the Gentiles. {αβγδ}. It is enough, and more then enough. And so it may be here looked upon, as having a Meiosis in it, intending more then what is expressed. My grace is sufficient for thee; enough, and more then enough, that which may serve abundantly to satisfy and content thee in this condition, though thy prayer be not answered according to thy desire.  
And so it is in all estates and conditions; 
Christians in all estates to rest satisfied with Gods love and favour.  In the midst of what ever wants or sufferings, Gods grace, his love and favour is, and ought to be, sufficient to those that are interested in it, so as they are to rest themselves satisfied and contented with it.  
And well may they so do, considering whose Grace this is; 
He being a God all-sufficient.  My grace, the grace of God, who is a God all-sufficient( as the Geneva renders that Text) Gen. 17.1. A fountain, the fountain of living waters( as he calleth himself) Jer. 2.13.& 17.13. As for all other things, creature stays and comforts, be they what they will, they are but( as he theresaith of the Idol Gods) Cisterns, Broken cisterns that can hold no water. Though they may afford some solace and cotentment for a time, yet they are soon drawn dry; being like leaking vessels, that will not hold the liquour that is put into them, not yielding what is promised by them, and expected from them; but oft-times, like brooks in the summer, failing when there is most need of them. But God is a fountain, fons perennis, an everlasting fountain, from whom cometh every good and perfect gift( as St. James tells us) Jam. 1.17. And being so, they who have an interest in him, in his grace and favour, what is it that they may not expect from him? With thee is the fountain of life; in thy light we shall see light( saith the Psalmist) Psal. 36.9. God being fons vitarum( as the Original there hath it) the fountain of lives, 
{αβγδ} Vena vitarum, Montanus.  from whom life temporal, spiritual, and eternal, and all such good things as appertain to any of them, do spring and flow, they who have an interest in him, in his grace and favour, however for a time they may walk in darkness( which a child of light may sometimes do( as the Prophet Isaiah intimates it, Isa. 50.10.) yet in his light they shall see light; when he causeth his face to shine upon them, manifesting that his grace and favour to them, they shall enjoy comfort and contentment; not wanting any thing that he shall see fitting and expedient for them. The Lord God is a Sun, and a Shield,( light and defence) the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. Psal. 84.11. No good thing, if good in itself, and good for them, it shall not be withheld from them: being Gods favourites, he will show himself kind and liberal unto them. It is that which the Wise man saith of a King, Prov. 16.15. In the light of the Kings countenance is life, and his favour is as a cloud of the latter rain. And again Chap. 19.12. His favour is as the due upon the grass; refreshing and enriching those that are interested in it. His favourites shall not want what he hath to bestow upon them, be it riches or honour, &c. No more shall Gods favourites: He being able to do for them exceeding abundantly above all that they can ask or think;( as the Apostle sets forth Gods all-sufficiency, Eph. 3.20.) and not more able than willing: well may they sit down and rest themselves contented with this, that they have this God for their God, having a standing in his Grace.  
To this I might add, that as God is all-sufficient, so also he is immutable, unchangeable: 
A God Immutable in his Love.  I am the Lord, I change not, Mal. 3.6. Unchangeable, as in his Essence, so in his Affection. Such was Christs love to his Disciples,( at St. John tells us) John 13.1. Having loved his own which were in the world, he loved them unto the end; to the end of his life. And with such a love doth God love his Elect people in Christ; he loveth them to the end, the end of their lives; yea to Eternity. I have loved thee with an everlasting love, Jer. 31.3. Herein doth this grace and favour of his differ from that of earthly Kings and Princes, which is like themselves, mutable and changeable. Those whom they love to day, they may hate to morrow,( as Saul did David, 1 Sam. 18. and Ahasuerus his Haman. Hest. 6.) Their favourites have but a slippery standing. But so have not Gods favourites; their standing in his grace is a sure standing. I am persuaded, that neither death, nor life, &c. shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Rom. 8.38.39. So then, they who are once interested in this grace, well may they( as I said) sit down, and content themselves with it.  
A truth, and a useful one; so let it be unto us, 
Christians excited to two things.  minding us of two things, 1. Of seeking after an interest in this Grace, and then of contenting ourselves with it.  
Seek wee after this grace, that we may get an interest, 
To seek an interest in this Grace, and assurance of it.  a standing in it. This God expecteth and requireth that we should do, and in obedience to his Commands see that we do it. When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, I will seek,( saith David) Psal. 27.8. So it is, God( as it were) holdeth forth his face, tendereth his grace and favour to those who will seek after it, and this he calleth upon them to do. Now to this call let all our hearts( with Davids) make answer, and say, Thy face, Lord, we will seek. And seek we this in the first place, as that which is more to be valued than all other things in the world. So David looked upon it, and therefore beggeth this above all, Psal. 4.6. There be many that say, who will show us any good; Lord lift thou up the light of thy countenance upon us. As for the multitude, the greatest part of men, their hearts were carried out after the things of this world, {αβγδ}( as Paul saith of some among his Philippians, cap. 3.19.) minding earthly things, riches and honour, &c. which are their summum bonum, their chief good. But David was of another mind, placing his felicity in Gods grace and favour, he prized that above all: yea even above his own life. Thy loving kindness is better than life,( saith he, being then in the wilderness) Psal. 63.3. And so look we upon it, preferring this before all other things, seek we it( as I said) in the first place, that we may have an interest in it, and have some good assurance of it; that God would make known to us this our interest, evidencing his love, his peculiar love to us. This is that which the Spouse maketh her first request to her wellbeloved, the Church to Christ, Cant. 1.2. Let him kiss me with the kisses of his mouth, for thy love is better than wine; desiring that he would give unto her more clear evidences of his grace& favour, which would be more pleasing and cheering to her, than wine is to the palate and heart. Such account did Christ make of her love to him, as he expresseth it in the same language; Cap. 4. v. 10. How fair is thy love, my Sister, my Spouse? how much better is thy love than Wine? And of like account was his love to her. And so it is to all Gods children, such as have tasted of this grace( which all true believers in measure have, as St. Peter intimates it, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious) not onely heard of it, by the doctrine of the Gospel( which is called the Grace of God, Tit. 2.11. because it holdeth forth the saving grace of God in Christ) but tasted of it, having had some experimental knowledge of it in themselves, they cannot but be much taken with it, and highly esteem of it. And this dowe; giving no rest to our souls, until we have got some evidence and assurance of this our interest, that we have a standing in this grace.  
This grace; 
Not contenting themselves with Gods Common Grace and favour.  I say; mark that. Not contenting ourselves with that common grace and favour, which God vouchsafeth even to the worst of men, on whom he bestoweth many left-hand blessings, many temporal favours, and that sometimes, oft-times, in a more plentiful measure, then upon his own dearest servants; upon the account whereof they may be said to find grace in his sight. But rest we not contented with this common grace, which is often exercised upon those who have no interest in his love. No man knoweth either love or hatred, by all that is before him, Eccles. 9.1. But seek we after a special grace, a peculiar love and favour, such as that is wherewith he embraceth his elect people, whom he hath ordained and called to obtain salvation.  
Quest. But how shall this interest be obtained? And how shall it be assured?  
Two useful Questions. I shall give Answer to each briefly.  
Quest. For the former; How shall this interest be obtained? 
How this Interest may be obtained.   
Ans. I answer in a word; Get an interest in Christ; which is done by believing on him. By this means, and onely this, 
Get an Interest in Christ.  it is that poor sinners come to have a standing in this grace. So much we may learn from that one Text of the Apostles( among many other) Rom 5.1, 2. Therefore being justified by faith we have peace toward God, through our Lord Jesus Christ, By whom we have access by faith unto this grace, wherein we stand. By this means it is, that being by nature enemies, they come to be reconciled unto God, it is by and through Jesus Christ. All things are of God, who hath reconciled us unto himself by Jesus Christ, 2 Cor. 5.18. And by this means they come to be ingratiated with him, being made accepted in the be oved, Eph. 1.6. that is, in Christ. God being well pleased with him, he is well pleased with all those whom he beholds in him. This is my beloved son, in whom I am well pleased( saith the voice from heaven) Matth. 3. ult. {αβγδ}, In whom;] God having set his love upon Christ, being the son of his love, he loveth all those whom he beholdeth in him. Hence is it that( as some do expound it) the grace of God is sometimes called the grace of our Lord Jesus Christ: which we find the Apostles frequently apprecating, and wishing to the Churches, The grace of our Lord Jesus Christ be with you, Rom. 16.20, 24. 1 Cor. 16.23. Rev. 22.21. Meaning thereby the grace and favour of God; which as it is purchased and procured for all Gods Elect by Jesus Christ, so it is conferred upon all those whom he beholdeth in him. So then, that we may have a share in this grace, see that we have an interest in Christ, being united to him, and made one with him by faith.  
But how may we be assured of our interest in this grace? 
How Assure.  Ans. Briefly, have we received grace for grace? 
By receiving Grace for Grace.  This St. John tells us all true believers have. Of his fullness have all we received, and grace for grace, Joh. 1.16. {αβγδ}, Grace upon grace, one grace following, and flowing from another, the grace of Sanctification flowing from the free grace and favour of God in Christ,( as some expound that Text.) Nor have we received this Grace; the spirit of grace,( as it is called Heb. 10.29.) that Spirit which God of his free grace bestoweth upon his elect people, and worketh effectually in them, enduing them with all saving and sanctifying graces. Do we find the Spirit dwelling and working in us, inclining our hearts, as to fear God,( not with a servile, but a filial fear, to fear him as a Father) so to love him; now take this as an evidence of this grace, and assurance of this love. We love him( saith St. John) because he first loved us, 1 Joh. 4.9. So it is, our love to God, 
Love to God a reflection of his Love, evidencing it.  is but the reflection of his love to us; being the product and effect of it. So as from the one, we may certainly conclude the other, as we do the Cause from the Effect. Only see that this our love be  
1. Sincere and unfeigned. 
Being sincere  That we love him( as St. John saith he did the Elect Lady, 2 Ep. Joh. 1.) in the truth, in sincerity: Grace be with all them that love our Lord Jesus Christ in sincerity, Eph. 6. v. last. That we love him for himself, and for his love to us.  
2. A peculiar love, 
Peculiar.  that we love him above all, above all other things in the world. Lovest thou me more than these?( saith our Saviour to Peter) Joh. 21.15. {αβγδ}, that is,( as some( how rightly I will not say) expound it) more then thou lovest these thy Brethren. Thus do they who truly love God, and Jesus Christ, they love them above all, hating all things in comparison of them; as our Saviour expresseth it, Luk. 14.26. If any man come to me, and hate not his father and mother, and wife and children, &c. yea and his own life, he cannot be my Disciple. Which is( as I said) to be understood comparatively, so as not to prefer him before all. Now is there such a love to be found in us? Can we say that we love God above all? and withal prise his love above all earthly enjoyments? Now take this as an undoubted evidence of this his grace, his love to us.  
Which being thus interested in, and assured of, 
Christians in all estates, to rest contented with this Grace.  now let this grace be sufficient for us; in what ever state or condition we be, rest we ourselves contented in this, that we have God for our God. Nimis avarus est cvi non sufficit Deus( saith Augustine) Well may he be looked upon as a great deal too covetous, whom God himself cannot satisfy. What though we want these and these creature comforts which others enjoy, yet enjoying him, let him be to us instead of all. Am not I better to thee than ten Sons( saith Elkanah to Hannah, when she was bemoaning her barrenness) 1 Sam. 1.8. And so may it well be said in the want of whatever blessings; What? is not God better to us then they, or whatever else we can desire? Deus meus& omnia, If God be ours, all is ours. All things are yours,( saith Paul to his believing Corinthians) whether things present, or things to come, all are yours, 1 Cor. 3.21, 22, 23. Having an interest in Christ, and so in the grace and favour of God through him, now all things were theirs, serving for their good and benefit. And let this be enough for us. It is enough, Joseph my Son is yet alive,( saith the aged Patriarch) Gen. 45. last. It was enough to content him, he being to him his dear son: And so let it be said to us; having the living God for our God, our tender and affectionate Father in Christ, let this be enough to us; having an interest in his grace, his peculiar love and favour, now in the midst of whatever wants, or sufferings we are exercised with, let this suffice and content us, as well it may. So the Lord is apprehended by some here to speak unto his servant Paul; Paul being in a sad conflict, under some temptation or vexation, he earnestly desireth to be freed from it: but the Lord returns him no other answer but this, My grace is sufficient for thee: so willing him to rest satisfied and contented with this, yet he was a favourite of his, and consequently he would have an eye to him, to do that for him which would be most for his good. But I shall not any longer insist upon this sense of the word; the sweetness whereof hath drawn forth my meditations beyond my first intention.  
Others there are, who by the Grace of God here, understand rather the {αβγδ}, 
Grace taken for Gods gracious assi●stance.  the putting forth of this grace, the acting of it, the effectual operation of the Spirit of grace: And in such a sense this word [ Grace] is frequently used in Scripture. As in that Text, Act. 14.26. where it is said of Paul and Barnabas, that they were by the Church recommended to the grace of God; recommended in their Prayers to the gracious assistance of Gods holy Spirit, which might enable them to the work of their Ministry, and make their labours effectual. And so the Apostle himself useth it, 1 Cor. 15.10. where in one verse we find this word [ Grace] used in a threefold sense: 1. For the good will and favour of God [ By the grace of God I am that I am.] That he was not only a Christian, but an Apostle, an eminent Apostle, this he ascribes to the free grace of God, his mere good will. 2. For a gift of that grace;[ And his grace which was bestowed on me was not in vain] meaning his calling to his Apostleship, with his Ministerial gift, his ability for the discharge of it, which he improved to the utmost of his power, for the good and benefit of the Church, not without good success. Then( 3.) for the powerful assistance of Gods Spirit[ But I laboured more abundantly then they all, yet not I, but the grace of God, which was with me;] a divine assistance going along with me in Preaching of the Gospel, giving me both will and power to do what I have done. And in such a sense is this word not unfitly looked in that Text, Rom. 6.14. where Paul saith of his believing Romans, that they were not under the Law, but under Grace: not under the rigorous exaction of the Law, which requireth what it giveth no strength to perform, but under the gracious dispensation of the Gospel, and under the Covenant of grace; having an internal power given them, the spirit of God working effectually in them, and so fulfilling that in them which was required from them. 
In this sense most properly here taken. Sufficit ●tibi gratia mea] quam scil: in ta●●â ●bundant●â dedi tibi, ut per eam possis,& visiones videre,& tribulation●s toll rare. Corran. come. in loc.  And so is it here looked upon by many, the greatest part of expositors. My grace is sufficient for thee; that is, my grace in thee. Not that Habit of grace, which he had already received,( as Gorrham here understand it) which( saith he) was in so great abundance, as might well enable him to bear those, or whatever sufferings; But that supply of grace, which I will make, and reach forth unto thee; the supply of my Spirit. This was that which Paul himself looked at as that which must support, and carry him through, as his doing, so his suffering work, turning all to his good. So he tells his Philippians, Cap. 1.19. I know( saith he) that this( meaning the malice of his Adversaries, who sought to add affliction to his bonds) shall turn to my salvation through your prayer, and through the supply of the spirit of Jesus Christ {αβγδ}, the ministration of the Spirit, coming in unto him, and sanctifying his affliction to him. And such a supply of grace it is, that the Lord here speaketh of, a supply of his Spirit, which should support and strengthen him in that conflict, enabling him to endure and go through with it, so as to be a gainer by it, and come off a conqueror in the end. So Calvin here looketh upon it. This word Grace( saith he) here signifieth, not the favour of God( as elsewhere it doth) but Auxilium Spiritus Sancti, 
Vocabulum Gratia hic non favorem Dei( ut alibi) said per Metonymiam aurilium Spiritu● Sancti significat Calvin in loc.  the the aid and assistance of Gods holy Spirit. And so Hemingius and many others; with whom I shall choose to go along, though not wholly excluding the former Interpretation, being not inconsistent with this, yet looking upon this as properly and principally intended in this place. So much I conceive is intimated to us in the clause following, which is rendered as a Reason of the Answer here returned, For my strength is made perfect in weakness. My power or virtue being exerted and put forth for thy support and comfort. This it is which here he calleth Grace, and My Grace.  
Quest. And why so called? 
Divine assistance why called Grace?  Take a Reason or two for each.  
Grace; 1. Quia gratis data, because freely given and bestowed, 
Because freely given.  without respect to any merit or desert in the person on whom it is bestowed. Such is the operation of the spirit, which we find called a free spirit, Psal. 51.12. Establish me with thy free Spirit. Spiritu spontaneo, or voluntario, a free spirit,( as upon other accounts, so) in as much as it worketh freely; being in the motions of it like the wind, as our Saviour maketh the comparison, Joh. 3.8. The wind bloweth where it listeth, &c. So is every one that is born of the Spirit. The working of the Spirit is a free operation. And upon that account all the gifts of it may be called by the name of grace, because gifts of grace, freely bestowed. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. 1 Cor. 2.12.  
2. And again, Grace; quia nobis à gratuito Dei favore provenit, because( as Calvin hath it) it is not onely freely bestowed, as all other gifts are; but it also proceedeth from that special grace and favour of God, which he beareth to his Elect. In this work of the Spirit is that special grace also exercised and put forth The one being as the spring, the other as the stream; the one the Mother, the other the Daughter; the one the Seal, the other the Print; the one an impression and clear manifestation of the other. 
Why God, grace?   
My grace; 1. in as much as God is the Author and giver of it. Thence called the God of all grace, 
H●●● the God of all grace.  1 Pet. 5.10. The Lord will give grace and glory, Psal. 84.11.  
2. As it cometh from him, so the propriety of it still resteth and remaineth in him. 
Grace in man Gods Talent.  Grace is a Talent, which God putteth into the hands of his people, to improve for him. So as they are but like those who trade with another mans stock. Lo there thou hast that is thine( saith that evil servant in the Parable, when he returned to his Master the Talent wherewith he had betrusted him,) Matth. 25.25.  
Applic. And if so, why then should any be proud of the grace which they have? 
Christians not to be proud of their grace.  Though therein they exceed and excel others, yet why should their hearts be lifted up in them above measure? It being not so much their grace, as Gods grace. They are but the users, he the Owner of it; To whom also they must be accountable for what they have.  
2. Which taking notice of, let is be our care and endeavour to improve the grace which we have; 
But to improve it for God.  to make the best improvement of it we may. remembering that we are rather factors then Owners, not Lords but Stewards. That is St. Peters phrase, 1 Pet. 4.10. Stewards of the manifold grace of God; {αβγδ}. And so looking upon ourselves, see that we endeavour to be, such as he there calleth upon us to be; {αβγδ}, good stewards of this grace, remembering whose grace it is, and to whom we must be accountable for it. But this by the way.  
We see what is here meant by grace, and how the Lord calleth it, Grace, and his grace. And of this his grace he mindeth his servant Paul that it was sufficient for him. {αβγδ} My grace is sufficient for thee.  
And so is it to every one that shall make a right use of it; 
Divine Grace is sufficient for such as shall make a right use of it.  mark it. This is the Observation which I take up from hence, and which my eye is chiefly upon. Gods grace is sufficient for all that will make a right use of it. This is that which the Lord here tells this our Apostle. Paul was at this time( to make use of the Vulgar Phrase in a true sense) in ill handling. God had let Satan loose upon him to buffet him, to exercise him( as is most probable) with some sharp and violent Temptation, so as he apprehended himself for the present in a very ill state, a dangerous condition. Hereupon he maketh his Address unto God, frequently and earnestly soliciting and importuning him for a speedy deliverance. But the Lord returns him no other Answer but this, My grace is sufficient for thee. And so it may be said to all others, what ever their estate and condition be, yet this grace of God is sufficient for them.  
And well may it be concluded so to be, considering( what hath been touched upon before) whose grace this is. 
Being the grace of God, who is the God of all grace.  My grace. The grace of God,( who is as we have heard) El Shaddai; a God All sufficient, Gen. 17.1. All-sufficient in himself, {αβγδ}; and All-sufficient to his Creatures; Being( as our new Translation there renders the word,) almighty, he is able to do for his people exceeding abundantly above all that they ask or think( as the Apostle sets forth his All-sufficience, Eph. 3.20.) Needs must this grace be in itself sufficient, which is the grace of that God who is All sufficient. Such is the fountain.  
2. And such is the Conduit-pipe, through which this grace is conveyed, 
Conveyed through Christ, who is full of grace.  which is Jesus Christ. In him there is a fullness, as of Merit, so of Spirit, a fullness of grace. The word was made flesh, and dwelled among us, full of grace, and truth. Joh. 1.14. God the Father communicating his Essence to his Son, he therewith communicated all his essential properties and perfections to him, as power, wisdom, goodness, mercy, &c. and so was he full of grace; the fullness of the God-head dwelling in him bodily, that is, really and substantially,( as the Apostle hath it) Phil. 2.9. And out of this fullness it is that all true believers receive this grace of God. Of his fullness we have all received, and grace for grace, Joh. 1.16. that is( as some expound it) grace conveyed unto us from the fullness of grace in Christ. To every one of us is given grace, according to the measure of the gift of Christ. Eph. 4.7. Now there being such adiffusive fullness of grace in him, well may this grace be looked upon as sufficient for all those who have an interest in him, and communion with him.  
3. To these I might add( in the third place) the efficacy of the Spirit, 
Wrought by the Spirit, which is the Spirit of Grace and Power.  which as it is the Spirit of grace, so of Power. Thence called by the name of power, Eph. 3.20. According to the power that worketh in us; {αβγδ}, that is, the holy Spirit of God working powerfully and effectually in the hearts of his Elect people. Such is the {αβγδ}, the efficacious working of the Spirit of grace where it doth vires exerere; put forth its strength, it worketh mightily, as the Apostle saith it did in him, Col. 1.29. According to his working, which worketh in me mightily, {αβγδ} with power. And consequently well may that grace, which is the working of this Spirit, be concluded to be sufficient. But I shall not spend time in evincing what, in Thesi, in the general, will at all hands be yielded. A sufficiency in this Grace there is.  
Quest. But for Whom is this Grace sufficient? and for What? Let this twofold Enquiry be made, for the more full handling of this useful point. Of the former more briefly.  
Quest. For Whom is this Grace sufficient?  
Ans. 
For whom this grace is sufficient.  I answer, Generally for all men. The grace of God that bringeth salvation, hath appeared to all men( saith the Apostle) Tit. 2.11. {αβγδ}, 
Generally for All.  Gratia salutaris, or salutifora, the saving grace of God, his exceeding mercy and goodness tendering salvation to all, all sorts of persons, not onely Jews,( as under the Law) but Gentiles, to all without distinction of Nation, sex, age, or condition. This grace now under the Gospel it is indifferently manifested unto all. And being thus manifested unto all, it is sufficient for all, bringing salvation unto all men,( as that Text by some is, and well may be rendered, {αβγδ}) that is, Omnibus eam acceptantibus( as Grotius explains it) to all that shall receive it, and make a right use of it. There is neither Jew nor Greek, there is neither bond nor free, for ye are all one in Christ Jesus. Gal. 3.28. So as that which the Lord here saith to his servant Paul, may be in a large sense spoken and applied to every one, My grace is sufficient for thee.  
Which yet let it be warily and rightly understood. Not that this sufficient grace is given to all, 
Sufficient grace not given to All.  to every one. No, not to all those to whom the Gospel is preached( as Arminius and his followers would have it.) 
Davenant Determinat. 49. Prideaux Lect. 3. de Gratia Universali.  Herein I freely subscribe to that Orthodox Determination of our two learned and judicous Professors Davenant and Prideaux; Non datur omnibus auxilium sufficiens ad salutem. All have not sufficient grace given to them to bring them to salvation. For if so, 
Perkins Treatise of Predestination.  then( as our Perkins, and others rightly conclude) it would be also effectual in them for the renewing and converting them. But where this grace of God, his special grace, is given and received, it is sufficient, and that for all.  
Quest. But for What is it sufficient? That is the second Enquiry; 
For what is it sufficient?  to which I may return Answer again in a general way. As it is sufficient for all, all Persons, so it is sufficient to all, 
In general for all intents and purposes.  to all intents and purposes. The Spirit of grace being like a Wind( to which it is compared in that Text fore-cited, Joh. 3.8.) yea a mighty wind,( so it descended upon the Apostles at the day of Pentecost, like a rushing mighty wind, Acts 2.2) it carrieth all before it, going on in its way, holding on its course, effecting whatever it undertaketh. It is sufficient( as I say) to all intents and purposes, for what ever it undertaketh.  
But to set forth the sufficiency of this grace more clearly and fully, 
In particular,  I shall descend into some particulars. To make way whereunto I shall take notice of that obvious Distinction of a twofold Grace, 
Gods Grace twofold.  Gratia Operans,& Co-operans, Working and Co-working grace; 
Working the first grace. Co-working the following grace.  or the first grace, and the following grace. The first, or working grace is the converting grace of God, whereby men are turned from all sin unto God, made new Creatures, being regenerated and born again, having not onely their understandings enlightened, but their wills and affections renewed and changed. The following, or Co-working grace is that whereby God continueth, confirmeth, and perfecteth that first grace, that work of grace which is begun in the soul, carrying it on until it come to full perfection in glory. Both these we find put together in that one Text of the Apostle, Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform( or Perfect) it until the day of Jesus Christ. God who had begun the work of grace in them in their Conversion, which was his first grace, he would carry on and perfect that work by his subsequent, his following grace. Now to these two heads may the several acts of the Spirit of grace be reduced, in all which we shall find it sufficient. Begin with the former.  
The sufficiency of that first grace, that working grace. 
The first Grace sufficient for Conversion.  This we shall find sufficient for the work which it undertaketh, for the Conversion of those in whom it worketh. Of this sufficiency, this chosen vessel, this our Apostle had already had experience in himself. Being, before the grace of God met with him, a sinner, a great sinner, {αβγδ}, the first, the chief of sinners( as himself acknowledgeth) 1 Tim. 1.15. A Blasphemer, and a Persecutor, and Injurious( as he particulariseth) v. 13. as bad as who was worst, yet obtaining mercy from God for the pardoning of his former sins, he found his grace sufficient for him, working powerfully and effectually in him for his Coversion. So it there followeth, v. 14. But I obtained mercy, &c. And the grace of our Lord was exceeding abundant, with faith and love, which is in Christ Jesus.] The grace of our Lord;] the regenerating, renewing, sanctifying grace of God; [ was exceeding abundant] {αβγδ}; working a wonderful change in him; so as he was no more the man that he was, I live, yet not I, Gal. 2.2.20. No longer Saul, but Paul, having his name and nature changed; of a Blasphemer he was now become a believer; of a Persecutor and Injurious, he was now become a true lover of Christ and his Saints; Both which graces, his Faith and Love, he there maketh mention of, in opposition to those his former sins. Thus was the grace of God sufficient for him, for his first conversion. And what he found and felt in himself; the like had many others in his time done. Being in some kinds as bad, yea morally far worse then he, yet they had experience of the like sufficiency of this grace for the changing and renewing of them. So had divers in the Church of Corinth done; whom he mindeth of it, 1 Cor. 6.11. Where having reckoned up divers kinds of heinous sinners, as Fornicators, Idolaters, Adulterers, and the like, he subjoineth, And such were some of you, but ye are washed, but ye are sanctified, &c. They had found the grace of God sufficient for them, working effectually in them for the changing of them. And the like shall they do in whomsoever it undertaketh this work. It is that which the Lord saith he would do for his people, the people of the Jews, after their return from Captivity, Ezek. 36.25, 26. I will sprinkle clean water upon you, and ye shall be clean, from all your filthiness, and from all your Idols will I cleanse you; A new heart also will I give you, &c. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them; Promising to communicate his grace unto them, which should be sufficient for them, working effectually in them for their Conversion, and Salvation. And so it is where ever it is communicated. It is that which the Prophet Jeremy, speaking in the person of God, saith he heard Ephraim,( the people of Israel, the ten Tribes) say unto him, Jer. 31.18. Turn thou mè, and I shall be turned; or( as the Geneva hath it,) Convert thou me, and I shall be converted; that is, give us grace to repent, and we shall repent. Which was accordingly granted and performed( as the verse following hath it,) Surely, after that I was turned I repented; After that God was pleased to work a gracious change in that people, by the working of his Spirit of grace cooperating with their afflictions and sufferings, then they came seriously to repent them of their sins. Such is the sufficiency of this grace for the working of true Conversion in the Soul.  
Quest. But( it may be said) if it be thus sufficient, how then cometh it to pass, 
Why is it not always Efficient.  that it is not always efficient; that it is not always effectual in those to whom it is tendered, but that some and many receive it in vain? This Paul beseecheth his Corinthians that they would beware of, 2 Cor. 6.1. We then, as workers together with Christ, beseech you also, that ye receive not the grace of God in vain; Thereby intimating to them, that there were many who did so, in whom the grace of God being tendered to them, proved altogether ineffectual. Now how cometh this to pass?  
Ans. For this divers Reasons might be assigned, two whereof I look upon as principal; 
Two Reasons hereof assigned.  the one of them to be found in God, the other in men themselves.  
Reas. 1. The first in God, who doth not give this grace to all to whom it is tendered. 
God doth not give it to all.  It is that which our Saviour  told his Disciples, Math. 13.11. when they demanded of him a Reason why he spake unto the people, as he did, in Parables, He answered and said unto them, Because it is given unto you to know the mysteries of the Kingdom of heaven, but to them it is not given. So it is in preaching of the Gospel, where the grace of God bringing salvation, is held forth, and tendered alike to all; it is not given alike to all to receive it. The free grace of God making the difference betwixt those which do, and do not receive it. This( I say) depends upon Gods free grace, his mere good will, and favour. He hath mercy on whom he will have mercy, and whom he will, he hardeneth, Rom. 9.18. Hardeneth them, not by making their hearts hard,( which is Satans work, and their own,) but by withholding his grace from them, not mollifying, not preparing of them( which also is a work of his grace) by which means it cometh to pass that all the means which are made use of for their good prove ineffectual to them. Here is the first Reason of this inefficacy. Whereof let not any be so bold and daring as to demand a further Reason, why God should put this difference betwixt one and other. Nay, but O man, who art thou that repliest against God,( or disputest with him?) Shall the thing formed say unto him that formed it, why hast thou made me thus: Hath not the Potter power over the day, &c. So the Apostle there stoppeth the mouths of those that shall dare to quarrel with this dispensation, ver. 20, 21. Gods will is both Law and Reason.  
Reas. 2. Another Reason hereof is to be found in men themselves. 
All do not receive it.  They do not receive this Grace as they ought to do. They let it into the ear, giving it the hearing, but not into the heart, embracing of it. They shut the door of their Souls against it. Now upon this condition it is that Christ promiseth to communicate himself, and his grace to those to whom he cometh, viz. if they shall open the door to him. Behold, I stand at the door and knock, if any man hear my voice, and open the door, I will come in, and sup with him, and he with me. Rev. 3.20. It is not the bare hearing of the voice of Christ speaking in his word, but the opening of the door, the letting of him into the soul, receiving and entertaining him by faith, and love, that will bring men to have communion with him, to be made partakers of his grace and spirit. Now this many will not do; they shut the door of their souls against Jesus Christ; not letting in the motions of his Spirit into their hearts, but opposing, resisting it. This is that which Stephen chargeth upon the Jews, Act. 7.51. Ye stiff-necked and uncircumcised in heart, and ears, ye do always resist the holy Ghost; as your fathers did so do you. And so is it with many, they hear the word, but they do not let in the monitions of it, nor the motions of the Spirit into their hearts.  
Q. Why, but is not the grace of God irrisistible? 
Is not Gods grace Irresistible?   
A. This is made a matter of controversy, eagerly debated betwixt Arminians and Orthodox Divines; I shall not now wade into it. In a word take this Resolution; The Spirit of grace in itself is irresistible,( I mean so irresistible, 
It doth not always work irresistibly.  as that though it may be opposed, yet it cannot be conquered) but it doth not always work in an irresistible way and manner. In itself( I say) it is irresistible, so as if it will put forth its strength, it is able to make way for the motions of it; able to open the door of the soul, though never so close shut against it, so as not only to illuminate the mind, but also to change the will; not by forcing and constraining it,( which being contrary to the nature of the will, is inconsistent with it; should the will be forced, it should cease to be a will, the property whereof is to act freely) but by sweetly inclining it, of unwilling, making it willing to comply, and yield to such terms as are tendered to it; by which means the grace of God becometh effectual in it. But this I shall not enlarge upon, resting contented with this, that the Grace of God is sufficient for all that shall receive it; sufficient for their Conversion.  
And is it so? ( to make some Application of this Branch before I pass any further. 
A Cordial for broken-hearted. Penitent Sinners. ) Let this serve as a sovereign Cordial for the bearing up of the drooping spirits of poor broken-hearted penitent sinners. Penitent sinners( I say) not Presumptuous ones; not such as St. judas speaketh of, judas 4 who turn the grace of God into wantonness, taking occasion from the sufficiency of Gods grace, his pardoning grace, to indulge themselves in their sinful ways and courses, saying in their hearts that which Paul abominates the thought of, Rom. 6.1. Let us continue in sin, that grace may abound. As for such I have not now to deal with. However I dare not say but that this grace of God may be sufficient for them; yet so long as they thus abuse it, let them never look that it will be efficient in them. They are Penitent sinners to whom I hold forth this Consolation; such as are in a like condition, as to their Souls, to that wherein Paul at his Conversion was, as to his Body. Of whom the story tells us, Act. 9. how that going to Damascus he was struck down to the earth, ver. 4. and after, having been for a time blind, upon Ananias his coming to him, his eyes were opened, ver. 18. So was it with him as to his Body. And so is it with all truly penitent sinners, as to their Souls: Having their eyes opened to see the sinfulness of their own hearts and lives, they are cast down in the sense and apprehension thereof, abhorring themselves, and repenting in dust and ashes.( as Job saith he did, cap. 42.6.) Now to such, all such, let this Cordial be applied. Let them hear what the Lord here saith unto his servant Paul, and hear him speaking it unto them, My grace is sufficient for you. As my pardoning grace is sufficient to pardon all your sins past, though never so many, never so great, The Lord, the Lord God, merciful and gracious, forgiving iniquity, transgression and sin: that is, all sins of what kinds or degrees soever,( so he proclaimeth himself) Exod. 34.7. so my sanctifying grace is sufficient to work a blessed change in you. And hearing this from him, now let them make use of it for the bearing up of their Spirits, in this sad conflict which they have, or may have, with Sin, Satan, Hell, Death. Let not any, nor all of these, so far prevail against you, as to drive you into desperation; taking notice that there is hope, yea and good hope for you through grace:( as Paul saith there was for him, and his believing Thessalonions, 2 Thes, 2.16.) The grace of God is sufficient for you. It matters not what your condition hath been, or for the present is: You have lived in sin, and made a trade of it, being habituated sinners, so as through long custom and continuance in it, it is become as natural to you as your meat and drink; yet let not this discourage. 
The Grace of God sufficient to make them new Creatures  This Grace of God is sufficient to make you new creatures; That God who hath your hearts in his hand, can change them, giving you a new heart. This is that he maketh promise of to his people Israel,( as you heard it from that Text) Ezek. 36.26. A new heart also will I give you, and a new spirit I will put within you. And this he can do for you. What though your hearts for the present be no other than a sink of sin, most impure and unclean, full of inordinate lusts, yet hear what he there saith to them in the Verse afore-going, I will sprinkle clean water upon you, and ye shall be clean; freeing you, as from the guilt of sin, by sprinkling the blood of my Son Christ upon you for your Justification, so also from the power of it, by communicating my grace and Spirit unto you for your Sanctification. And such a change is the Spirit of grace able to make in you.  
I, but( saith the drooping Sinner) I have resisted this Spirit of grace, 
This Spirit of grace hath been resisted.  my heart hath been, and is, a hard and inflexible heart, not yielding to the motions of this Spirit. God hath often called upon me by his Word,, but I have often stopped my ears against him: He hath alured me by his Mercies, and terrified me by his Judgments, yet none have hitherto so wrought upon me, as to bring me home unto him. So impenetrable hath this heart of mine been to this grace of his.  
A. Yet despair not. This maketh thy case indeed so much the more difficult, 
Yet is it suffieient?  but yet not desperate: still Gods grace is sufficient for thee; he can take away this hard and stony heart. So that his Promise to his people Israel there goeth on, v. 26. I will take away the stony heart out of your flesh, and will give you a heart of flesh; that is, I will take away the hard and obdurate heart from you, and will give you a soft, a tender, and a pliable heart, that shall be ready to receive the impressions of my grace, and to be guided and governed by my Spirit. And such is the sufficiency of Gods Grace for thee.  
Which that it may be Efficient in thee, 
The Efficiency of it not to be despaired of  do not again put it from thee by despairing of it, and so shutting the door of thy soul against it: Thou hast resisted it, but do so no more. Now let it in, hearkening to it, yielding up thyself to be wrought upon by it. So doing, now doubt not of an effectual operation. Having tasted of Gods Preventing and Preparing Grace( as the Schools distinguish) his Preventing Grace in putting some good motions, 
Praeveniens: Praeparans.  good desires and purposes into thy soul, desires after Supernatural grace; his Preparing Grace, in inclining thy will to harken to his Word, and to yield obedience to the dictates of his Spirit;( both which are the work of divine and supernatural Grace,) now doubt not of finding the sufficiency of his working grace for the changing and renewing of thee in thy mind, will and affections, and so making thee a new Creature.  
Onely( to give a word of Direction) see that thou wait upon the Spirit of grace, 
The Spirit of Grace to be waited on in the use of Means.  in the use of such means as it is wont to work by. The two chief whereof are the Word and Prayer.  
1. The Word, the Word Preached, which is the ordinary means in and by which the Spirit useth to work. 
The Word Preached.  Thence is it that the Messengers of the Gospel are called Ministers of the Spirit, and their Ministration or service, the Ministration of the Spirit. 2 Cor. 3.6, 8. {αβγδ} & {αβγδ}. In as much as by them, through their ministry, the preaching of the Gospel, God is wont to communicate his Spirit; thereby working grace in the hearts of his Elect. As the grace of faith,( of which the Apostle saith that it cometh by hearing, Rom. 10.17. by hearing of the Word preached) so other sanctifying and saving graces. See then that with care and conscience you attend upon this Ordinance of God, where it is dispensed according to his mind and will; Watching daily at wisdoms gates, waiting at the posts of her door, Prov. 8.34. Like as those impotent persons are said to have done, who lay at the Pool of Bethesday, waiting for the time when the Angel should move the water, John 5.3. So wait you upon God in the use of this Ordinance of his, until he shall please( which in his due time he will) to sand down his holy Spirit, and make it effectual for the healing of your sin-sick souls.  
2. And to this join Prayer. Herein imitating this our Apostle, who in this his Conflict( as you have heard) prayed thrice, frequently and earnestly. The like do you, Be frequent and earnest in soliciting of the throne of grace, begging this grace from the God of all grace, that he would sand his Spirit into your hearts, and that ye may find and feel the effectual work of it. Which doing, now rest comfortably assured of receiving a gracious Answer from him, Yea of obtaining what you desire. If ye, being evil,( saith our Saviour to his Disciples) know how to give good gifts unto your children, how much more shall your heavenly Father give the holy Spirit to them that ask him? Luke 11.13. As for other things, as temporal blessings, God may, and often doth, with-hold them, though never so earnestly sought for, seeing them not to be expedient for his people( as here he did from his Apostle what he desired.) But as for his Spirit, his Spirit of grace, never did soul seriously and earnestly seek it, but hath had it given unto it; receiving, though not such a measure of grace as it would have had, yet such a measure as God hath seen to be sufficient for it. And thus have I now done with the first Branch of this useful Doctrine, the sufficiency of this first grace, this Working, Converting grace Pass we to the second.  
As the working, 
Gods Coworking or Following Grace here chiefly intended.  so the Co-working grace of God, his following and assisting grace, that is also sufficient. This is the grace which the Text hath a more special eye at. Paul was now under grace, having felt the power of Gods first grace, his working grace, in his Conversion, being in a state of grace. And being so, the Lord here telleth him that his Grace was sufficient for him. As it had already been efficient in him for the working of so great a change as it had done; 
This Grace sufficient for all that are in a state of Grace.  so it was also now sufficient for him. And so it is for all those who are in the same estate, such as are in a state of grace. Having tasted of that first grace, Tasted that the Lord is gracious( as the Apostle saith of Believers) 1 Pet. 2.3. having had some experimental knowledge of the mercy and goodness of God, as in pardoning their sins, so in regenerating of them, making them new Creatures, now it may be said of them, and to them, that the grace of God, his subsequent and assisting grace, is sufficient for them. So it is, and that to all intents and purposes, sufficient to do for them what ever it is that they stand in need of in order to their salvation. 
The sufficiency of this Grace set forth in divers Particulars.  For the opening and demonstrating of which I shall descend into some particulars, showing you for what this Assisting grace of God is sufficient.  
That which I shall begin with, is the Establishing of them. 
The Establishing of them, keeping them from Falling.  For this is this Grace sufficient. Having brought them into a new state, a state of grace, it is sufficient to uphold them in that state, to establish them. Uphold( or establish) me with thy free spirit,( it is Davids prayer for himself) Psal. 51.12. And it is Peters Apprecation for the Saints, to whom he writeth a Prayer which he putteth up for them, and a Blessing which he pronounceth upon them, 1 Pet. 5.10. The God of all grace, &c. make you perfect, confirm, strengthen and stablish you. This is Gods work, the work of his grace, as to begin the good Work in the hearts of his Elect, so to confirm and stablish them. Now he which establisheth us with you in Christ, and hath anointed us, is God,( saith Paul to his Corinthians,) 2 Cor. 1.21. Both these are his work, first to anoint his Elect people, by communicating his Spirit of grace unto them, which he doth in their Conversion, then to establish them. Even as it is in the works of Nature; God first creates, giveth a being to his creatures, then he continueth that being to them by preserving, upholding and maintaining them. He upholdeth all things by the word of his power. Heb. 1.3. Thou preservest man and beast, Psal. 36.6. So is it in the work of grace, God first beginning it, he then continueth it. Having made his people new-Creatures, they being the work of his hands( as the Prophet Isaiah saith of them, Isa. 64.8. and that not onely in a general way, by Creation, as other creatures are, but in a special way, by Regeneration( as Mr. Calvin expounds that Text,) he upholdeth his own work in them, establishing them. Which is a thing that his grace is sufficient for. Be they never so weak in themselves, yet that is sufficient to uphold them. So saith our Apostle of the weak Brother, Rom. 14.4. He shall be holden up( or established, {αβγδ}) for God is able to make him stand. Having set them on their feet, it is able to uphold them, to keep them from falling. Now unto him that is able to keep you from falling( saith St. judas, speaking of God our Saviour) judas 24. This is God able to do for his people, though being in themselves weak, they are subject to fall, yet by the power of his grace he is able to keep them {αβγδ}, Illabiles, to keep them from falling into sin. To keep them faultless. So it there followeth, And to present you faultless before the presence of his glory, {αβγδ}, free from gross and scandalous evils, so as the Momus's of the world shall have nothing to upbraid, or charge you with. Thus God is able to keep his people; And thus he will keep them, if they be not wanting to his Grace. The Lord shall keep the feet of his Saints( saith Hannah in her ●ong) 1 Sam. 2.9. that is, protecting, and directing them, ordering their Affections and Actions, keeping them in their ways. He shall give his Angels charge over thee, to keep thee in all thy ways, they shall bear thee up in their hands, least thou dash thy foot against a ston,] so the Psalmist, Psal. 91.11, 12. sets forth the security and safety of a godly man, whom God hath such a care of, that whilst he endeavours to keep close unto him, walking conscientiously before him, he will keep him from those dangers and miscarriages which otherwise he is obnoxious to; as from Temporal, so from Spiritual evils. So Paul tells his Thessalonians, 2 Thes. 3.3. The Lord is faithful, who shall stablish you, and keep you from evil. {αβγδ}, from that evil one, Satan, to keep you from his snares and plots, so as you shall not be surprised and foiled by him. This is that which our Saviour teacheth his Disciples to pray for in that form of prayer which he set them and us, Matth. 6. Deliver us from evil; or from that evil one, {αβγδ}. And what they pray for, God is able to grant; for this his grace is sufficient, to keep the feet of his Saints, to keep them from falling, falling into sin.  
Object. But is it so( may some say) how is it then that they do fall, and that so frequently, 
How is it that those who are in a state of grace do fall into sin.  yea and sometimes so foully as they do? Instances hereof we have but too many. Eminent Saints, stars of the first magnitude; who have had a larger measure of grace meted out unto them then others, how have some of them fallen, as David and Peter, &c. Now by this it may seem, that either the grace of God is not sufficient for all, to uphold them, or else that he is not willing to communicate it to some.  
Ans. To return Answer to this briefly: 1. Thus indeed it is, and that too often, but whence is it? Not from any Deficiency in the grace of God; 
This is from themselves, not co-operating with the grace which they have received.  but in themselves, in not co-operating with that grace which they have already received, not making that use of it that they ought and might; not keeping a strict watch over themselves; Forgetting that which Solomon minds them of, Prov. 4.23. to Keep their hearts with all diligence; and that which our Saviour calls upon his Disciples to do, Matth. 26.41. to Watch and pray, that they enter not into temptation. By this means it is that Satan, who lieth in wait, to take all advantages breaks in upon them, shamefully foiling them by his Temptations. Neither are they wary, as they ought to be, for the avoiding of the occasions of sin, and so coming near the ditch their foot slips, and they fall in. Nor so careful in the use of those means, and observing those Rules and Directions which God hath prescribed them. Now hence it cometh to pass that that Grace, which is sufficient for them, becometh not so effectual in them as otherwise it would. Even as it is with an infirm person, being in a course of physic, his Physician administers to him a Remedy proper for his Malady, what might be sufficient for his Cure, to make and keep him sound; But withal he prescribes him such and such Rules for Diet, Exercise, &c. Now he not observing these, finds not that benefit which he expected, and otherwise might have had. So is it here. God in communicating his grace to his people, he prescribes them such and such Rules for the ordering of themselves, that so they might co-operate with his grace; which is sufficient for them, but they not observing, but neglecting them, by this means it cometh to pass that it becometh not so effectual in them as otherwise it would be: As it was with samson; not keeping his hair from cutting, which being a Nazarite, he was by Gods express command enjoined to do, he fell into the hands of his enemies, the philistines, and became a prey to them, judge. 16.19, 21. so is it oft-times with the servants of God; not following his Directions, not observing his Ordinances, they fall into the hands of their spiritual enemies, so as to be foiled by them; For which they may thank themselves.  
2. 
This God permits, with an eye  This is a thing which God permits. He suffers his people thus to fall; which he doth with an eye to himself, to them, to others.  
1. To himself, 
To himself for the manifesting of his Grace and Power.  for the further manifestation of his grace and power, as in pardoning, so in restoring of them;( of which more anon.)  
2. To them, that he may make them know him, and themselves; his power, their own weakness. 
To them, that they may the better know God and themselves.  His power in supporting them whilst they do stand; their own weakness, which is such as being left to themselves they cannot but fall. Both these, God will have his people to know, that so giving to him the glory of the one, they may be made more humble by the other; that they may learn not to stand upon their own feet, to put any confidence in themselves, to trust in their own strength, but in him whose strength is made perfect in weakness. Jacob wrestling with the Angel prevails with him, but yet to make him sensible of his own weakness, his human frailty, he receiveth a maim in his thigh, that so he might not be too much puffed up with the glory of that victory, Gen. 32.25. Thus God sometimes leaves his dear servants to the sad experience of their own infirmity, suffering them to stumble and fall, and so for a time to halt, that so they may not be exalted above measure, which otherwise they are subject to.  
3. To others; that others may be warned by their harms, 
To Others, that they may be warned by them.  and so be the more jealous over themselves; more careful of their own standing, more fearful of falling; which our Apostle mindeth Christians of, Be not high minded, but fear, Rom. 11.20. Let him that thinketh he standeth ( that he hath a sure standing) take heed least he fall, 1 Cor. 10.12. For these and some other ends best known to himself, God suffers his people thus to fall, whom yet his grace is sufficient to keep from falling.  
And( 2.) as it is sufficient to keep them from falling, 
This Grace sufficient to keep them in Falling, that they shall not fall Totally.  so in falling; so to keep them, as that though they do fall, and fall foully, yet they shall not fall Totally. It is that which David saith of a righteous man, Psal. 37.24. Though he fall, he shall not utterly be cast down, for the Lord upholdeth him with his hand. Righteous men are subject to fall as well as others. A just man falleth seven times, Prov. 24 16. Seven times, that is, often. Falling, as into miseries and calamities, so into sins. But though he thus fall through the infirmity of the flesh, yet he is so upheld by the power of divine grace, as that he shall not utterly be cast down, he is thereby kept from a total defection. Though he fall into a sin, yet he shall not fall from grace. It is the promise which the Lord maketh to his people, Jer. 32.41. I will make an everlasting Covenant with them, &c. And I will put my fear into their hearts, and they shall not depart from me. Such is the Covenant which God maketh with his people, the Covenant of grace, an everlasting Covenant. Putting his fear, his grace, into their hearts, they shall be so kept by the power hereof, as that they shall not depart from him, not utterly, not totally. However through weakness and infirmity they may sometimes turn aside, yet they shall not depart, so as utterly to fall from him, and his grace. This is that which our Saviour tells Peter, Luke 22.31, 32. I have prayed for thee that thy faith fail not. And what he did for him he hath done the like for others, even for all that believe on him. Neither pray I for these alone( viz. his Apostles) but for them also which shall believe on me through their word( so he declares it) Joh. 17.20. By his intercession impetrating this for them that their faith shall not fail. However it may be shaken, and so fail in the {αβγδ}, in the acting of it,( as Peters did, when he denied his Master) yet it shall not totally fail. Peters faith failed in his Mouth, but not so in his Heart. Thus grace may fail in a true believer as to the Act, but not so as to the Habit: In their greatest defections there is yet a Principle of Life in them. As it was with that young man Eutichus, Acts 20. v. 9. Falling from the third loft, he was taken up dead, that is, for dead,( as it may be construed) so apprehended to be by those that saw him, who were much troubled at this so sad and sudden an accident. But Paul coming to him, and embracing him, said, Trouble not yourselves, for his life is in him, v. 10. Even so fareth it sometimes with Gods Saints, such as are set upon the third loft, being above others in grace, they by some great and grievous fall may seem both to others and themselves to be dead, to have no life of grace left in them, but yet having been once truly regenerated, their life is in them; this shall not utterly fail. For this, express and full is that known Text of St. John, 1 Joh. 3.9. Whosoever is born of God, he doth not commit sin, for his seed remaineth in him, and he cannot sin.] He doth not, he cannot sin, {αβγδ}, that is, so fall from the grace of God, as to be given over unto sin, to be brought under the power and government of it. No, his seed abideth in him, seemen gratiae, that seed of grace, which was sown in his heart by the Holy Ghost at his first Conversion. This still remaineth, and remaining( as the seed doth which is butted in the earth) it will in due time put forth, and show itself again. Such is the sufficiency of divine grace for the keeping and upholding of true believers in their falling, that though they do fall, yet they shall not utterly be cast down, not fall totally.  
And( 3.) as this grace is sufficient to keep them from falling, 
To restore them being fallen.  and in falling, so to Restore them being fallen; to raise them up, and set them upon their feet again, to restore them to their former condition, so as they shall not fall finally. This is that which the Wiseman saith of a Just Man, in that Text even now cited, Prov. 24.16. He falleth seven times, and riseth up again. Fall he may, and that frequently and dangerously, as into sufferings, so into sins, but he falls not finally, he riseth again, being raised and restored by the power of divine grace. Of this had Peter experience in himself. He fell, and fell foully in denying and forswearing his Lord and Master, but no sooner did his Master turn to him and look upon him( as St. Luke reports it, Luke 22.61.) looking upon him( as Theophilact saith) {αβγδ}, with a benign, a gracious aspect, but presently his heart relented for what he had done, He went out and wept bitterly, v. 62. so being by repentance restored from his fall. And the like experience many other of the Saints of God have had. Having through weakness fallen and fallen dangerously, yet they have found the grace of God sufficient for their restauration. Such a Physician is God to his people, he knoweth how to heal all their infirmities. I am the Lord that healeth thee( saith he to his people Israel,) Exod. 15.26. That healeth all thy diseases( saith David) Psal. 103.3. As of the Body, so of the Soul; Heal my soul, for I have sinned against thee( saith he) Psal. 41.4. There is never a sin, but maketh a wound in the soul, some deeper then others, all of them mortal and deadly, threatening death, unless they be healed. Now this is Gods work, the work of his grace, to heal the Back-slidings of his people. This is that he promiseth to do for his people Israel, Jer. 3.22. repeated by the Prophet Hosea, cap. 14. v. 4. Return, and I will heal your back-slidings. And this his grace is sufficient to do. Heal me O Lord, and I shall be healed, saith the Prophet Jeremy, intending( as is conceived) a temporal deliverance out of the hands of his enemies, which he earnestly desired from his God, being assured that he was able to work it for him, Jer. 17.14. And the like may a poor sinner, whose soul is wounded with sin, say unto him, Heal me O Lord, and I shall be healed. Such is the sufficiency of this grace, that it is able to work a perfect cure, where ever it undertaketh it, restoring the Soul to former Rectitude, and to former Comfort. In these two consisteth this Cure; and both these the grace of God is sufficient for.  
1. To restore to former Rectitude: So it is, the falls of Gods Children, 
To former Rectitude.  are oft-times like that which Mephibosheth being a child, took from the arms of his Nurse, whereby he became lame of his feet, 2 Sam. 4.4. Even so by their falls, their souls( it may be) contract a lameness, being( as it were) out of joint, so as they do not walk in the ways of God so vigorously as sometimes they did. But this grace of God is sufficient to cure, to set their souls in joint again, and to cure their lameness. Such cures Christ wrought upon the Bodies of those that came unto him, being lame, he healed them; which he did by a word. And with like facility he is able to work the like cure upon the Souls of men; being become lame, he can heal them by the work of his Spirit, restoring them, being fallen, to former Rectitude.  
2. And as to former Rectitude, so to former Comfort. 
To former Comfort.  So it is, sometimes by their falls, the Bones of Gods children are not only dislocated and out of joint, but( as it were) broken. So it was with David after that fall of his in the matter of Bathsheba and Uriah, his bones( as he complains) were even broken, Psal. 51.8. The bones which thou hast broken. Broken with the sense of that foul sin of his, which lay so heavy upon his Spirit, that he could have no rest for it, There is no rest in my Bones because of my sin( so he elsewhere crieth out) Psal. 38.3. Now in this case the grace of God is sufficient to work a cure upon them, by binding up these broken hearts. The spirit of the Lord is upon me, he hath sent me to bind up the broken hearted( saith the Prophet Isaiah) Cap. 61.1. This was he to do as a servant, a Minister of God, by speaking a word of comfort in the name of God to them. And this is God able to do by sending his Spirit into the heart; which being the Comforter,( as our Saviour calleth it, Joh. 14.26, &c.) the Spirit of Consolation, it can make broken bones to rejoice. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice,( saith David there) Psal. 51.12. restoring unto his people the joy of his salvation,( which he there prayeth for, v. 12.) the sense and feeling of his love and favour. Thus as the Sun breaking forth, dissipates and scatters those dark clouds which before hide the face of it from the earth, so the Lord lifting up the light of his countenance upon his people, he can scatter those dark clouds of their sins, which have for a time hide his face from them, restoring comfort unto them. And this he maketh promise of that he will do to the penitent sinner. Isa. 57.18. I have seen his ways, and will heal him, I will led him also, and restore comforts unto him.[ I have seen his ways,] his sinful ways and courses, wherein he hath walked contrary to me; yet upon his returning unto me, I will heal him, restoring comfort, the joy of my salvation unto him. Such is the sufficiency of divine grace for the restoring of those that are fallen, to restore them to their former rectitude, and to their former comfort. Here is a third Particular.  
In the Fourth place, as this Grace is sufficient to restore them, 
To strengthen them.  so to strengthen them. This the best of Saints, being in themselves weak, have need of. So Peter apprehended it, and therefore beggeth this for those to whom he writeth, in that Text forecited, 1 Pet. 5.10. The God of all grace make you perfect, establish, strengthen you. And the like doth Paul for his Ephesians, Cap. 3. v. 16. That he might grant you according to the riches of his glory, that ye may be strengthened by his spirit in the inner man. To be strengthened in the inner man, {αβγδ}, the mind, the soul, that is the work of the Spirit, the Spirit of Grace: and this work this Spirit of grace is sufficient for. Of the truth hereof this our Apostle had had great experience in himself, who tells his Corinthians, 2 Cor. 12.10. When I am weak, then am I strong. When weak in himself, in his own apprehension, then strong in Christ; when weak in the flesh, then strong in the Spirit. By the assistance of which he was enabled to do whatsoever he was put upon. I am able to do all things through Christ that strengtheneth me,( so he tells his Philippians) cap. 4.13. {αβγδ}, Omnia valeo, I am able for all things, whether to do, or suffer. Such a kind of Omnipotency there is in the grace of God, that it is able to make the weakest of his servants able to go through with what ever work he shall call them to. 
enabling them to a fourfold work.  Be it to wrestle with Temptations, to subdue Corruptions, to perform Duties, to endure Sufferings. In these four lieth a chief part of a Christians work. And all and every of these, Divine Grace is sufficient to enable him for. See it in the Particulars.  
1. To wrestle with Temptations. These Conflicts, whilst they are here, 
To wrestle with Temptations.  Christians are continually subject to. As Paul saith of himself when he was come into Macedonia, Our flesh( saith he) had no rest, but we were troubled on every side, without were fightings, within were fears, {αβγδ}, 2 Cor. 7.5. He was exercised with sundry kinds of Temptations, some whereof were outward, others inward. Even so fareth it with the best of Saints, they are subject to be exercised as he was, with both these kinds of Temptations, outward and inward. Outward from the World. Of which there are two sorts, some deterring and discouraging, others enticing and alluring: Deterring from that which is good, enticing to that which is evil. Inward, either Satanical Injections, or Divine Desertions. Now as to all these this grace is sufficient to strengthen them, enabling them so to wrestle, as that they shall not be overcome by them. Reflect we upon them severally.  
For Outward Temptations, Temptations from the World; which( as I said) are of two sorts, 
With outward Temptations.  some deterring, others enticing. Both these Gods Saints and Servants are subject to. And both these his grace is sufficient to enable them to wrestle with.  
1. With Temptations deterring. 
Temptations deterring and and discouraging.  Such is that opposition which the servants of God meet with in and from the world, having many stumbling blocks cast in their way, to stop or hinder them in their course, meeting with many discouragements from those who like not the way which they walk in. But the grace of God is sufficient to bear up their Spirits, and to carry them on in their course in despite of all these. So it was to Paul, who had frequent experience of these kinds of Temptations, having( as he saith) fightings without, meeting with many Adversaries,( as he tells his Corinthians) 1 Cor. 16.9. {αβγδ}, many that opposed themselves against him. Some whereof were secret, others open. Such were the Jews generally, whom we find withstanding him wherever he went; not only Blaspheming his Doctrine, which they did Act. 18.6. They opposed themselves and blasphemed; speaking evil of that way before the multitude( as we have it) Act. 19.9. that is, of the Doctrine of the Gospel which he preached; but also laying in wait for his Person, seeking to take away his life, as we find it often, Act. 20.3.& 25.3. &c. Yea so enraged were some of them, that they engaged themselves by oath to do it; more then forty entering into conspiracy against him, banding together, and binding themselves under a curse, saying that they would neither eat nor drink till they had killed Paul,( as we have it) Act. 23.12. So many and so great were the dangers that he was continually exposed to; which could not but exceedingly affect him, causing fears and terrors to arise in his heart. Having such fightings without, well might he( as he saith) have terrors within. Yet in the midst of these Temptations, by the power of divine grace he was supported, his spirit was born up, the Lord comforting him. So St. Luke setteth it forth in his story, Act. 23.10, 11. When the people were so enraged against him, that he was in danger of being pulled in pieces by them, The night following the Lord stood by him and said, Be of good cheer Paul, &c. And the like he did again when he was brought before Nero to answer for his life, his friends all forsaking him, The Lord stood with him, and strengthened him,( as he himself tells Timothy) 2 Tim. 4.17. Thus was he comforted and strengthened by the power of divine grace, so as he was enabled to resist those Temptations, not giving way to his fears, but going on in his work. So he tells the Elders of Ephesus at Miletum, appealing to them, who could attest what he said, Act. 20.18, 19. Ye know( saith he) from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind; and with many tears and temptations which befell me by the lying in wait of the Jews. Thus was the grace of God sufficient for him, bearing him up in these conflicts, supporting him under these discouragements. And the like the Lord here tells him it was able to do for him in this condition wherein he now was. Being buffeted by a messenger of Satan, either Hymeneus, or Alexander the Coppersmith( as I I  told you some conceive of it) or some other Instruments of Satan, who fought to do him all the mischief they could, creating to him a great deal of trouble and disquietment, in this condition the Lord gives him to know that his grace was sufficient for him, to support and bear him up under this Temptation. And so other of the Saints of God have found it, who have had the like experience hereof, being after the like manner strengthened and supported, so as they have not given way to inordinate fears and terrors in the midst of the greatest dangers. So was it with David, who bearing himself upon the strength of his God, was bold and confident, not fearing the machinations and designs of his enemies. The Lord is my light and my salvation( saith he) whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Psal. 27.1 Though an Host should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confident, v. 3. So again, Psal. 56.4. In God have I put my trust, I will not fear what man can do unto me. Which he repeats v. 11. as also Psal. 118.6. The Lord is on my side, I will not fear what man can do unto me. And what he said, it is no other then what all true believers, who have an interest in God, having him for their God, may say, and that with like confidence that he did. So much the Apostle tells them, Heb. 13.5, 6. The Lord hath said, I will not leave thee, nor forsake thee; So that we may boldly say, The Lord is my help, I will not fear what man shall do unto me. Such is the power of Divine Grace, that it is sufficient to bear up the hearts and spirits of the servants of God, in the midst of whatever deterring and discouraging Temptations, so as they shall not be overcome by them.  
And the like may be said( in the 2d. place) of Alluring Temptations; 
Temptations Alluring, the Lusts of the world.  which are far more dangerous then the former. Such is the Lust of the world( as St. John calls it) 1 Joh. 2.17. The World passeth away, and the Lust thereof. {αβγδ}, that is, those things in the world which are so earnestly desired and lusted after. These in the verse fore-going he reduceth to three heads, All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, &c. v. 16. Here is the worlds {αβγδ}, all that is in it, that is of chief esteem and account in it with men of the world, the three Pearls in their eyes, Pleasures, Riches, Honours; which being inordinately affencted, produce those three finful lusts, Voluptuousness, Covetousness, Ambition. Now to these and other the like lusts, by reason of these Temptations presented to them, Gods own children are subject as well as others, But such is the sufficiency of his grace, that it is able to keep them in the midst of these snares from being entangled by them, to keep them in the world from the lusts of it, so as they shall not be overcome by it, but overcome it. Whatsoever is born of God( saith that Apostle) overcometh the world, 1 Joh. 5.4. Every true believer, for of all such he concludeth that they are so born, v. 1. Whosoever believeth that Jesus is the Christ, is born of God. Believing him, and believing on him, they are born of God, regenerated by his spirit, and made his children by the grace of Adoption; And being such, he saith of them, they overcome the world; that is the Temptations, the lusts of it, which( as St. Peter saith of them, 1 Pet. 2.11.) war against the soul. These Gods children overcome, not by any strength of their own, but by the power of his grace. So it there followeth in the latter clause of that verse, This is the victory that overcometh the world, even our faith. Faith laying hold upon Christ, who hath obtained this victory for all that shall believe on him, be of good cheer, I have overcome the world( saith he to his Apostles) Joh. 16. ult. applying his Merit, and drawing virtue from him; this is the victory, the means whereby Christians come to conquer the world; which having in measure done already, not being lead Captive by it, as sometimes they were, they( being enabled by the strength of Christ, I can do all things through Christ that strengtheneth me, Phil. 4.13. {αβγδ}, Christ enabling of me) shall proceed and go on in this their warfare till they have made a full and final conquest of this their enemy; which they shall certainly do. So much( as Beza noteth) is intimated in that Text, 
Beza Gr. Aunotat. in loc.  This is the victory that evercommeth the world; {αβγδ}; quae vicit( as he renders it) which hath overcome the world. Thus having in the former part of the verse made use of the Present tense, whatsoever is born of God overcometh the world, {αβγδ}, Vincit, here he subjoines the Preterperfect tense, {αβγδ}, quae vicit, which hath overcome, thereby intimating( as he observeth) that however this Conflict betwixt the World and believers is still continued, yet they shall obtain the victory, and that as certainly as if it were done already. Such is the power of this grace of God, which appearing to his people, worketh in them, appearing to their eyes in the doctrine of the Gospel, worketh in their hearts, it teacheth them, and that effectually, to deny ungodliness and worldly lusts( as the Apostle saith of it) Tit. 2.12. Worldly lusts, {αβγδ}, inordinate desires after the things of the world, which are so lusted after by the greatest part in the world. These the grace of God teacheth Christians to deny, to renounce and forsake, in measure also enabling them so to do. So as whilst they live in the world yet they are in measure freed from the Infection of it. Being by Regeneration made partakers of the divine nature( as St. Peter hath it, 2 Pet. 1.4. {αβγδ}, not {αβγδ}, not the divine essence and substance, which is incommunicable, but divine qualities and graces, whereby men are in measure made like unto God, transformed into his image) they have now escaped the corruption that is in the world through lust. {αβγδ}, having fled from it, and being freed from the reigning power of it. And having thus escaped it, now by the same power they keep themselves from it, so as they are unspotted of it. So St. James describeth true Religion, Jam. 1. ult. Pure Religion and undefiled before God and the Father is this, &c. For a man to keep himself unspotted of the world; free from the sins of the times and places wherein he liveth, so as not to be tainted and corrupted by the evil example of others. This by the power of divine grace assisting them, Gods Saints are enabled to do. Thus did Lot keep himself whilst he lived in Sodom. Seeing and hearing what he did, the filthy conversation of the generality of them, he vexed his righteous soul from day to day with their unlawful deeds( as St. Peter saith of him) 2 Pet. 2.7, 8. but he was not infected by them. Being kept by the power of divine grace, he still retained his integrity, he still remained( as he is there called) {αβγδ}, just, righteouus Lot. Thus are the Bodies of men sometimes by a special providence preserved in the midst of a general Infection( as the Bodies and Garments of those three Worthies were in the midst of the furnace, which were not scorched, though the fire was seventimes hotter then it used to be( as we have the Story, Dan. 3.) so as though the Pestilence rage, yet it cometh not nigh them( as the Psalmist hath it, Psal. 91.7.) Even so are the souls of Gods Saints by his especial grace preserved in the midst of a general corruption, so as they are not tainted with it, but( as Paul prayeth that his philippians might be, Phil. 2.15.) they are kept blameless and harmless, without rebuk in the midst of a crooked and perverse generation, among whom they shine as lights in the world. Such is the sufficiency of this grace for the enabling of the children of God to resist those Temptations which they meet with in, and from the world, whether Deterring, or Alluring. Thus I have done with the former sort of Temptations, such as are Outward.  
Besides these there are another sort, Inward Temptations, 
Inward Temptations.  such as seize more immediately upon the Inward man, the Soul. Such are Satanical Injections, and Spiritual Desertions; both which, where they take place, cause sad conflicts in the soul. But such is the sufficiency of divine grace that it can enable a Christian to wrestle with them, so as not to be overcome by them. Begin with the former.  
1. Satanical, Diabolical Injections. So it is, the chief enemy that a Christian hath to conflict with, is Satan. Who is called their Adversary, 
Satanical Injections.  your Adversary the Devil, 1 Pet. 5.8. And the Enemy, Mat. 13.39. The Enemy that sowed them( viz. the Tares) is the Devil. {αβγδ}. The Arch-enemy of Mankind; with whom Christians have more dangerous conflicts then with any other creatures. We wrestle not against flesh and blood( saith the Apostle) but against Principalities and Powers, against the Rulers of the darkness of this world, against spiritual wickednesses in high places, Eph. 6.12. Christians have other Enemies to wrestle with, as the World, the Flesh, but their grand Enemy is Satan. He is the goliath, who cometh forth and fighteth against them. This he doth by his Temptations. Of which there are divers kinds, some Mediate, others Immediate. Mediate, making use of Instruments to convey his Temptations. Thus he tempted our first parent Adam by his Consort Eve, making use of her to present the Apple unto him, Gen. 3.6. And so he did our Saviour, making use of Peter to hand that Temptation unto him, for the stoping of him in the course of his obedience, taking him off from his suffering work, that so he might have hindered mans salvation. Herein was Peter an instrument of Satan, set a work by him; upon which account our Saviour sharply reprehending him for what he had done, calls him by his name, Get thee behind me Satan, Matth 16.23. Or else presenting Objects to their senses, which may be taking to them. Thus was our first Parent Eve tempted by him, by presenting unto her view the Apple, which she looking on, and seeing that it was not onely good for food, but pleasant to the eyes, &c. she took and eat of it, Gen. 3.6. And after the like manner he tempted our Saviour in the wilderness, by presenting unto him a view of the world, showing him all the kingdoms of it, and the glory of them, Matth. 4.8. And in the like way doth he ordinarily convey his Temptations, by presenting unto men the Pleasures, Profits, Honours of the world, All which are his Snares; as they are sometimes called. Let their table be made a Snare, Rom. 11.9. They that will be rich( seeking greedily after wealth) fall into Temptation and a Snare, 1 Tim. 6.9. the Devils snare( as Reproach is called, 1 Tim. 3.7.) But besides these, he hath other Temptations, which are more Immediate, his secret suggestions, which are injected and cast by him into the hearts of men. Upon which account they are called his Darts, Eph. 6.16. The fiery darts of the wicked: {αβγδ}, that wicked one, Satan; whose Temptations are called Darts, in as much as they are injected, and cast at the souls of men, as Darts are at their Bodies, for the wounding and killing of them; And fiery or burning, {αβγδ}, because sticking in the soul, they burn inwardly, as poisoned darts do in the Body. Such Darts were those which the Devil cast at Judas; when first he tempted him to betray his Master, which was done by his instigation, as St. John sets it forth, Joh. 13.2. The Devil having put into the heart of Judas Iscariot, Simons son to betray him; {αβγδ}, Injected, cast it into his heart. And afterwards to destroy himself. And such Temptations not onely wicked men, who being his servants, his children( as Paul calleth Elimas, Thou child of the Devil, Acts 13.10. and our Saviour the malicious Jews, Ye are of your Father the Devil, Joh. 8.44.) are more under his power and command, their hearts being always set open to him, but even the best of Saints are subject to. However he hath no such right to them, as he hath to others, The Prince of this world cometh( saith our Saviour) and hath nothing in me. {αβγδ}, nihil juris habet, he hath no right to me, yet by Gods permission, letting Satan loose upon them, they are subject to be exercised with these kind of Temptations; to have these Darts cast at them; to have such things presented to their fancies, as being dangerous to them, work great disquietment in them. Such are the Temptations of Incredulity and Despair, and Temptations of Blasphemy, which being so abhorrent to them as they are, so contrary not onely to Grace, but Nature, may well be concluded to be Diabolical Injections. Such Temptations are Gods dear servants sometimes exercised with, which it may be, come upon them in so violent a way, that they know not how to resist them; but the more they strive against them, the more they are troubled with them; being like a Ball, which the more strongly it is cast against the wall, the more strongly it reboundeth back upon the face of him that threw it. So fareth it oft-times with these Temptations, the more earnestly they are resisted, the more violent they are. And being so, this must needs be a sad Conflict. So it was with this our Apostle, who is most probably conceived to have been exercised in some such kind. The Messenger Satan,( as the words in the Original may well be looked upon, {αβγδ}, Angelus Satan) the Devil being Gods Messenger, he was sent to buffet him, by divine permission being let loose upon him to assault him with some foul and dangerous temptation, with which he had a sore conflict, it being to him as a thorn in his flesh, causing great vexation and disquietment. And the like Conflicts have many of the dear Saints and servants of God been exercised with, sad Conflicts. But even in these the grace of God is sufficient for them. So the Lord here tells his servant Paul, My grace is sufficient for thee: Though he did not grant his Request, in giving him a Quietus est, freeing him from his trouble, by causing the evil Spirit to depart from him, yet he promiseth so to fortify him by his grace against that wicked fiend, that he should not prevail against him, but that he should so stand it out as to come off a conqueror. And such is the sufficiency of Divine grace; that it is able to do the like for others. Though in themselves weak and infirm creatures, no ways able to wrestle with this goliath, yet through the assistance thereof inwardly strengthening them, they shall be able to grapple with, and in the end come off, as David did triumphing over him. So much is intimated by our Apostle in that Text forecited, Eph. 6.16. where directing Christians concerning their spiritual warfare; he bids them among other things to make special use of the shield of faith. Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the Devil. Such a fence is a good shield to a Soldier, let there be never so many darts cast at him, this being held forth will secure him against them all. And this will faith do to a Christian, being exercised aright, laying hold upon Christ, and fetching strength from him, it will be as a shield to him, defending him against all temptations; so as though he may be assaulted and infested with them, yet he shall not be overcome by them.  
But there are yet another sort of Temptations, which are soarer then these; 
Divine Derelictions.  and these are Divine Derelictions, Spiritual Desertions; when God seemeth to withdraw his assistance, hiding his face from the soul in these conflicts, seemingly leaving it to itself. Of this Temptation our blessed Saviour himself had experience; whom we may hear crying out upon the across, Eli, Eli, Lama-sabacthani, My God, my God, why hast thou forsaken me? And the like had David, who was therein( as in many other things) a Type of Christ. Him also we hear complaining after the same manner, in the very same words, Psal. 22.1. My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring? And the like have many other of the dear Saints and Servants of God had, and frequently have. Now this cannot but be to them a sad Conflict. When the Sun hideth its face, there must needs be darkness upon the earth: And so when God hideth his face, it must needs be sad with the soul. So it was with David, Thou didst hid thy face,( saith he) and I was troubled, Psal. 30.7. And so was it with our blessed Saviour, who upon this account tells his Disciples, that his soul was exceeding sorrowful, even unto death, Mat. 26.38. And upon the across he complains more of this, than all other his torments. But as sad as it is, yet such is the sufficiency of this grace, that it is able to support and bear up the spirit under it. So it did our blessed Saviour, who in the midst of that desertion, was inwardly strengthened and supported by the divine Spirits dwelling in him, so as though the sense and feeling of his Fathers love for a time failed him, yet so did not his faith, which he manifested by calling him his God; My God, my God. And of like power is the same spirit, the spirit of grace; which dwelling in the hearts of true believers, ( though not after the same manner that it did in Christ, in whom it dwelled( as the Apostle expresseth it, Col. 2.9.) {αβγδ}, Bodily, that is, Essentially; yet truly and Really in regard of the virtue and operation of it) it is able in a secret way to support them whilst it doth not manifest itself unto them. Such a support it is that the Lord here maketh promise of to his servant Paul; though he seemed to hid his face from him in not harkening to his prayer, not granting what he so earnestly desired, yet he giveth him to know that his grace was sufficient for him, and so should be efficient in him, for the upholding of him in that Conflict, and giving him a happy issue out of it. Such is the power of this Grace, that hereby a Christian may be enabled to wrestle even with God himself. So was Jacob, who wrestled with the Angel,( the Angel of the Covenant) and prevailed with him. Upon which account( as you heard) his name was changed from Jacob to Israel: Thy name shall be called no more Jacob, but Israel, for as a Prince hast thou power with God, and with men, and hast prevailed, Gen. 32.28. A strange and incredible thing, that a poor worm( so Jacob is called, Isa. 41.14.) should not only strive with his Maker, but conquer him: Yet this did Jacob: But how? not by any strength of his own, but by a divine assistance, the Lord himself upholding him in that conflict, and in the end, yielding to be overcome by him. Such is the sufficiency of this grace, that it is able thus to support the soul in whatever Conflicts, to keep it from sinking. Even as Peter was born up by the help of his Master, so as he came to him walking upon the waves of the Sea, Mat. 14.29: Even so are believers by the power of divine grace and assistance, born up upon the waves of whatever Temptations, so as not to sink under them: However through the weakness of their faith they may begin to sink,( as Peter there did v. 30.) be in danger of perishing; yet Christ reaching forth his hand to them( as there he did to him) they shall be supported. And thus have I done with the first of these particulars, the first thing which this grace of God is sufficient to enable his people to, viz. to wrestle with and resist Temptations. Upon which I have insisted the longer, the Text leading me more directly to it than to the rest. Of which more briefly.  
In the 2d. place, as this grace is sufficient to enable Christians to resist Temptations, 
Work to subdue Corruption.  so to subdue Corruption, the corruption of sinful nature, the Flesh. This is one of a Christians Enemies, and that of all other the most dangerous; in as much as it is within him, lying in his own bosom, ready to betray him into the hands of those his other enemies, the devil, and the World. These are Enemies without, the Flesh an Enemy within; which is ready to open the door to them, and to comply with them in letting in, and giving entertainment to their Temptations, without which, they could not take place, and become effectual. Every man is tempted( saith St. James) when he is drawn aside of his own lust, and enticed, Jam. 1.14. Here is the source and original of all Temptation unto sin, mans natural Corruption; without which, neither the World nor the Devil could hurt him, they tempting by working upon mans own Concupiscence. Hence it was that the Devils fiery darts which he cast at our blessed Saviour could do him no hurt, because he found nothing in him. The Prince of this world cometh, and hath nothing in me, Joh. 14.30. He did not find the like tinder of sinful Concupiscence in him, as in others; so as those sparks could not take fire, his Temptations could take no place with him: upon this account there is no Enemy so dangerous as this, the Flesh. And with this Enemy the best of Saints have many sad and sore conflicts. Corruption still dwelling in them; though not reigning( as it doth in unregenerate persons, who are in the flesh, in their natural state and condition, and nothing but Flesh) yet still it dwelleth in them, It is no more I that do it, but sin that dwelleth in me( saith Paul) Rom. 7.17, 20. Still there is a remainder of sinful Corruption in the best. And thus dwelling in them, it is continually working in them, and warring against them. So Paul found it in his own experience; Regenerate Paul; However he delighted in the Law of God after the inward man,( the new-man)( as he there saith) v. 22. Yet( saith he in the verse following) I see another Law in my members warring against the Law of my mind. This did sinful Corruption, which was continually working in him; opposing and hindering him in the doing of what was good. I find then a Law ( the Law of sin) that when I would do good, evil is present with me, v. 21. viz. to stop and hinder him in what he desired and in ended, and putting him upon what was evil. The good which I would I do not, but the evil which I would not, that I do, v. 19. Thus did the Law in his members, the Law of sin in his unregenerate part, war against the Law of his mind, the Law of grace in his regenerate part. And the like experience have the best of Saints, in whom Corruption is continually working after the same manner; hindering them in the course of their obedience, being to them as a weight, or a net, as the Apostle compareth it, Heb 12.1. Let us lay aside every weight, and the sin that doth so easily beset us, speaking( as some understand it) of Original Corruption, which lying heavy upon the soul, entangleth it, hindering it in its journey to Heaven. And hindering from what is good, it instigateth to what is evil. The spirit that is in us lusteth to envy( saith St. James) cap. 4.5. the evil Spirit, which still keepeth a residence in the best, inclineth them to that, and other the like sinful Passions and Affections, which by the power of grace they resist. Thus have they continual Conflicts with this Enemy; which are to them sore and sad Conflicts. So they were to Paul; whom we may hear passionately crying out, Rom. 7.24. O wretched man that I am! who shall deliver me from the body of this death? or, this Body of death, meaning that Body of sin.( as before he called it, Cap. 6. v. 6.) This being still in him, it was to him like a dead Body tied to a living, which by the ill savour of it maketh the man weary of his life: so was he, being wearied out with these continual conflicts. And what he had experience of, the like have all other of the servants of God, being exercised with the like conflicts betwixt the flesh and Spirit. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things which ye would;) so Paul telleth his Galathians) Gal. 5.17. Such an unwearied Enemy is the Flesh to them, which striving so continually and so impetuously as it doth, they are not able of themselves to stand out against it, but are subject to be worsted by it. So was Paul, who sheweth how by that Law in his members warring against the Law of his mind, he was brought into Captivity to the Law of sin, Rom. 7.28. He was thereby, though against his will, drawn inevitably into sin, to do the evil which he would not. And so fareth it with the best of Saints; the stoutest Champions are subject to be foiled by this Enemy: And if so, how then shall poor weak Christians be able to withstand it? Yes, such is the sufficiency of Divine grace, that it is able to support them in these conflicts, and to enable them to conquer and subdue this Enemy. Hereof that chosen vessel, the blessed Apostle, had comfortable experience in himself, who after that compassionate complaint which he had made of that Body of death, which so infested him, Rom. 7.24. and presently breaks forth into an affectionate gratulation in the verse following, I thank God through Jesus Christ our Lord; so blessing his God for what he had already begun to do for him, in freeing him from that dominion of sin under which sometimes he was, and for what he was further assured that he would do, in supporting him by his grace, so as he should stand out in this Conflict, and in the end come off a victorious conqueror over this his Enemy. And the like sufficiency of grace there is for all true believers; though Corruption in them be strong, strongly inclining them to some sinful and inordinate lusts, yet by the power hereof they may be enabled to subdue them. It is that which the Church, among other things, comfortably assureth her self of, that God would do for her after he had converted her to himself, he would then subdue her iniquities, Mich 7.19. He will turn again, he will have compassion upon us, he will subdue our iniquities. Those sinful lusts which formerly had tyrannized over them, should be brought into subjection to them. And this is Gods grace sufficient to do in and for his people, thus to subdue sinful Corruption in them; enabling them to bring it under, and keep it under. Both these Paul telleth his Corinthians that he did to his Body, 1 Cor. 9.27. I keep under my Body, and bring it into subjection. This did he, macerating his Body by labours, and fasting, denying himself some indifferent liberties, that so his Body might be in subjection to his Soul, and might be the more serviceable to his God; his flesh being by that means subdued to the obedience and discipline of the Spirit. And the like are Christians by the Spirit of grace enabled to do to the Body of sin in them, to bring it under, and keep it under.  
1. To Bring it under; Crucifying and mortifying it. 
To bring it under.  They that are Christs have crucified the flesh with the affections and lusts, Gal. 5.24. So is it with true Believers; in whom the Body of sin is like the Body of a man fastened to the across, which though it be not quiter dead, yet it is in a dying condition, not able to move and stir as before it did. Even so is it with the Body of sin in them, which( as the Apostle saith of it) is crucified with Christ: Rom. 6.6. Knowing this that our old man is crucified with him, that the Body of sin might be destroyed, that henceforth we should not serve sin. Like as Christ was crucified, fastened to the across, that so he might die by degrees; so is the old man, the Body of sin in a regenerate person; it is crucified with Christ, to whom he is made conformable in his death, that it might be destroyed; having already received a mortal wound, whereby it cometh to decay in the strength of it, so as it hath not any longer dominion over him. This is that which Paul giveth a comfortable assurance of to his believing Romans, v. 14. of that sixth Chapter, Sin shall not have dominion over you, for ye are not under the Law, but under grace. Being, as they were, {αβγδ}, under grace, under the Covenant of grace, and under the work of grace; the Spirit of grace having begun the good work in them, they were freed from the dominion of sin, so as though it still dwelled, and stirred in them; yet by the same grace enabling them to resist it, they should be no longer servants unto it, but servants of righteousness. So he there tells them, v. 18, Being then made free from sin, ye became the servants of righteousness. Free from sin, as from the Guilt, so from the Power of it; sin being in them, by the power of Grace subdued, brought under.  
2. 
To keep it under.  And being brought under, by the same power it is kept under; so as it doth not break forth as otherwise it is inclined to do, and would do. The Spirit that dwelleth in us( saith St. James in that Text even now cited) Lusteth to Envy, But God giveth more grace, Jam. 4.5, 6. Thus by the Spirit of Grace, that evil spirit, sinful Corruption, is kept under; so as by that means the servants of God are kept from those sins, which otherwise by nature and custom they are very prove and inclinable to. Thus David tells us that he kept himself, Psal 18.23. I was also upright before him( before God) and I kept myself from mine iniquity. Endeavouring to walk closely with God, he kept himself from that sin to which he was by nature most inclined. But how did he thus? what, by his own strength? Not so; being left to himself, he had sad experience of his own weakness, as in the matter of Bathsheba; but by the strength of his God, I will love thee O Lord my strength, so he begins that Psalm, v. 1. It is by the power of special grace, that Gods Saints are enabled thus to subdue their Corruptions, to bring them under, and keep them under. For both which this grace is sufficient.   

And so it is( in the Third place) to enable them to perform Duties; 
To Perform Duties.  These a Christian of himself is not able to do. Without me ye can do nothing,( saith our Saviour to his Disciples) John. 15.5. {αβγδ}, without me, seorsim a me( as Beza renders it) being severed from me, not having Communion with me, without the assistance of my grace and spirit; of yourselves, Ye can do nothing, {αβγδ}, not any thing at all, any thing that is truly good, and well pleasing unto God. This men cannot of themselves so much as will, much less do. To will is present with me( saith Paul) but how to perform that which is good I know not, Rom. 7.18. Regenerate persons, though their hearts be upright with God, their wills complying with his Will, so as they are desirous to do whatever it is that he requireth from them, yet their hands are weak, having no strength to act and perform what they desire. But for this also is the grace of God sufficient, sufficient to strengthen their weak hands, and confirm their feeble knees,( which the Prophet Isaiah calleth upon the Ministers of God to do to his people, by minding them of his Promises, and their own experiences, Isai. 35.3.) to enable them to do whatever it is that he calleth them to, to perform the Duties both of their General, and Particular callings.  
1. Of their General Calling, as Christians. To perform all duties of Piety and Charity; 
Of their General Calling.  Piety towards God, Charity towards their Neighbours: so working out their own salvation, which Paul calleth upon his Philippians to do, Phil. 2.13. Work out your own salvation with fear and trembling. To which he subjoins, For it is God which worketh in you both to will and to do of his good pleasure. As though he had said, Though you have no strength of your own to do this, yet the grace of God is sufficient to enable you to do it. Here is a Christians sufficiency, not in himself, but in God, who is All-sufficient. Not that we are sufficient of ourselves, to think any thing as of ourselves; but our sufficiency is of God,( saith that Apostle, speaking of himself) 2 Cor. 3.5. It is God that worketh both the {αβγδ} & {αβγδ}, to will and to do. And whilst his grace doth the one, it can do the other; being alike sufficient for both. Whilst the Spirit of grace inclineth the heart to a loving and liking of Gods Commandments, it also strengtheneth the foot to walk in them. This is that which the Lord promiseth to do for his people, Ezek. 36.27. I will put my Spirit within you, and will cause you to walk in my statutes, and ye shall keep my judgments, and do them. Such is the Covenant of grace, the Gospel Covenant,( not like that of the Law, the Covenant of works, which like an Egyptian Task-master requireth the tale of brick, whilst it giveth no straw to make them with, exacting a perfect obedience to what it requireth, but giving no ability to perform it) a gracious Covenant. What God requireth from those who are under this Covenant, he enables them by his Grace and Spirit to yield an Evangelical obedience to; so causing his people to walk in his way. Yea, such is the sufficiency of this grace, that be men never so weak in themselves,( as the best are) not able to stir or move, to set a foot in this way, yet it can enable them to run it. I will run the way of thy Commandments, when thou shalt enlarge my heart( saith David) Psal. 119.32. Even as it is with a Clock, which being rusty or foul, it either moves not all, or very flowly; but being supplied with oil, 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 ways of God, running after him. Draw me, and we will run after thee,( saith the Church) Cant. 1.4. Thus are Gods children by the effectual work of his Grace in them, enabled to follow him in doing and performing the duties of their general Calling, as Christians.  
2. And so of their Particular Callings; whether public or Private. 
Of their Particular Calling.  public of Magistracy, or ministry. The Lord having anointed David with his holy oil, he saith, his arm 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 thorough with his Ministerial service: Whereunto( saith he) I also labour, striving according to his working, which worketh in me mightily, Col. 1.29. And so the like may be said of Private Callings; being such as are lawful, 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 unblamably, approving themselves to God and the world. But I shall not dilate upon this any further.  
A fourth and last of these Particulars, to which Christians are by this divine grace strengthened, 
To Endure Sufferings.  is the enduring of Sufferings: And for this also is this grace sufficient; as to carry them through the course of their Active, so their Passive obedience, enabling them, as to do, so to suffer, to endure Sufferings: which are of two sorts, human, or Christian; human, such as are alike common to men, as men. {αβγδ}( as the Apostle calleth them) 1 Cor. 10.13. There hath no temptation( or trial) taken you but such as is common to man. Christian, If any man suffer as a Christian, let him not be ashamed( saith St. Peter) 1. Pet. 4 16. {αβγδ}; that is, suffer for the sake of Christ. Now in both these is the grace of God sufficient to support those that are his, to enable them to endure these sufferings, and that with Patience and constancy. Of the former kind David had comfortable experience in himself; whom we may hear blessing God for it, Psal. 138.3. In the day when I cried 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 strengthened 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 immediately 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 strengthened him. {αβγδ}, Christ assisting of him by his grace. Which grace strengthening 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 liquour in them, they will endure the hottest furnace. Even so is it with the souls of Saints; though in themselves infirm and weak, yet having received some measure of this Spirit of Grace, what will they not suffer for Christ? So much the Apostle tells us of the Saints under the Old Testament, how that as by faith they wrought righteousness; so some of them endured mockings, scourgings, rackings, what not? we may see a List of the Particulars, Heb. 11. the latter end. These things also Christians through the assistance of grace have been enabled to suffer; and bearing sufferings for Christ, they have done it not onely with Patience, but with Joyfulness. So did the believing Hebrewes take the spoiling of their goods, they took it joyfully( as the Apostle bears them record) Heb. 10.34. And thus the Apostles, when having been imprisoned they were beaten, most uncivilly used, they departed( saith the Story) from the presence of the Council, rejoicing that they were counted worthy to suffer shane 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 enabled so to do? why through the assistance of divine grace. This being unto them( as Paul saith to his philippians,) Cap. 1. v. 29. Unto you it is given in the behalf of Christ, not onely to believe on him, but also to suffer for his sake. And they being strengthened with all might, according to the glorious power of God unto all patience and long suffering with joyfulness,( as he prayeth for his Colossians that they might be) Col. 1.11. Whatever the sufferings of Gods children are, specially if sufferings for Christ, the grace of God is sufficient to support them under them. And thus you see how this Grace is sufficient to strengthen the Believer, enabling him to that fourfold work; to Resist Temptations, to Subdue Corruption, to perform Duties, to Endure Sufferings. 
This Grace sufficient to Perfect the Believer.  Here is the 4th. Head.  
To which add one more, of which briefly. As this grace is thus sufficient to stablish and strengthen the Believer so to Perfect him. This St. Peter joins with the two former of these in that fore-cited Text, 1 Pet. 5.10. Where he maketh this Apprecation for the Saints to whom he writeth. The God of all grace, &c. make you perfect, establish, strengthen you. And this the grace of God is sufficient to do for all Believers, to make them Perfect. Such they are already as to their Justification; Being in Christ they are perfect in him; who( as the Apostle saith of him) hath by one offering of himself for ever perfected them that are sanctified, Heb. 10.14. made them perfect as to their Justification. Having paid a full price, and made a plenary satisfaction unto the Justice of God for all their sins, he hath thereby freed them from the guilt of them, so as they stand as perfectly righteous in the sight of God. And what he hath done by his Merit for their Justification, his Spirit is able to do the like for their Sanctification: To make them Perfect; 
A twofold Perfection.  and that both with Perfection of Parts and Degrees.  
1. With Perfection of Parts, to sanctify them wholly. 
Perfection of Parts.  This is Pauls prayer for his Thessalonians, 1 Thes. 5.23. And the very God of peace sanctify you wholly. {αβγδ}; the whole man in every power and faculty of it. So the next words explain it; And I pray God that your whole Spirit, Soul, and Body be presented blameless unto the coming of our Lord Jesus. Thus doth the Spirit of grace, like a sweet perfume which spreadeth itself through the whole room where it is, into every corner of it, diffuses itself 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) always on your behalf for the grace of God which is given you by Jesus Christ, that in every thing ye are enriched by him, &c. So that ye come behind in no gift. And thus furnishing them with all sorts of graces, it also maketh them perfect in every good work; which is that the Apostle prayeth for in the behalf of his believing Hebrewes, Cap. 13. v. 20. Now the God of peace, &c. make you perfect in every good work to do his will, working in you that which is well pleasing in his sight. Here is a Perfection of parts.  
2. Besides which there is a Perfection of Degrees, 
Perfection of Degrees.  which again is two-fold; either Comparative or Absolute. Comparative, when a man attaineth a greater degree of Perfection then others have, or himself had. Absolute, that Celestial Perfection reserved for the Saints in heaven. And for both these is the grace of God sufficient.  
To perfect Believers, 
For both these this Grace is sufficient.  by bringing them to some good degree of perfection here; building them up further. And now Brethren I commend you to God, and to the word of his grace, which is able to build you up further( it is Pauls farewell to the Elders at Miletum) Acts. 20.32. {αβγδ}, superstruere,( as Beza renders it,) to build upon that foundation which is laid to increase the work of grace in you. This the word of Gods grace is able to do, the Doctrine of the Gospel being accompanied with the spirit of grace, it becometh effectual, as to begin the good work, so to carry it on to perfection. For this end it is that Christ hath ordained and appointed Ministers in his Church; as the Apostle tells us, Eph. 5.11, 12, 13. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, For the perfecting of the Saints, for the work of the Ministry, for the edifying the Body of Christ( his Mystical Body, the Church) till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ. This was Christs design. 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 philippians. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ, Phil. 1.6. Till the day of his glorious appearing, at the general Judgement. At which time the Saints of God, appearing before him in their Souls and Bodies, shall be presented absolutely perfect, Grace being then swallowed up of Glory. Such is the sufficiency of this grace of God, that it both can and will do for all that are under it whatever is requisite in order to their Salvation.  
And thus have I now done with the Doctrinal part of this useful Truth. This useful Truth; So it is in itself, 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 ways. By way of Consolation, Exhortation.  
1. By way of Consolation. That is the End for which it is intended here in the Text. 
Consolation, a sovereign 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 sovereign Cordial; serving to bear up our spirits in the midst of what ever Conflicts.  
Onely that it may not be misapplied( as Cordials sometimes are, 
See that we be under Grace.  being administered 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 surnamed Barnabas, which is, being interpnted, The Son of Consolation, Acts 4.36. {αβγδ}, a Comforter, one who being a Preacher, had an excellent gift in comforting the afflicted minds of his hearers. And such see that we be in a Passive sense, such to whom Comfort, this Comfort belongeth. See that we be in the number of those that are under Grace. Under the Covenant of grace, and under the work of grace( as I before expounded that Phrase.)  
1. Under the Covinant of grace. Not under the Law. Ye are not under the Law, 
Under the Covenant.  but under Grace( saith Paul to his believing Romans in the Text before made use of) Rom. 6.14. Not under the Law; under that Legal Covenant, the Covenant of works, which all unbelievers are; but under Grace, under the Gospel Covenant, the Covenant of Grace, which all that are in Christ Jesus, engrafted unto him by faith, and so made members of his Mystical Body, are. See that we be of this number.  
2. And 2dly. under Grace, under the work of grace, such as have that {αβγδ}, 
Under the work of Grace.  that good work begun in us, the work of Regeneration; such whose hearts are turned from all sin unto God; such as have taken him to be our God, and given up ourselves to his service, desiring in all things to approve ourselves unto him, and to walk before him in all well-pleasing. Being such as are thus lead by the Spirit, now we may be assured we are not under the Law; If ye be lead of the Spirit, ye are not under the Law, Gal. 5.18. 
Being such, make use of this Cordial in all Conflicts.  But under Grace. And being thus qualified, now take we this Cup of Consolation, and drink of it, making use of this useful truth as well shall have occasion. In all our Straits, in all our Conflicts, hearing the Lord say untous, what here he doth to his servant Paul. My grace is sufficient for thee. To descend into Particulars.  
1. 
Against fear of falling into sin.  Is it so, that we being sensible of our own weakness, do fear our standing, our continuing in the state of grace whereinto we are called; being of ourselves 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, judas 24. which, whilst we lean upon him by faith, and endeavour to approve ourselves to him, he will do. He shall be holden up( saith Paul speaking of the weak Brother) for God is able to make him stand, Rom. 14.4. Thus is this Grace sufficient to keep us from particular fallings.  
2. However( in the second place) though we may be left to the sad experience of our own weakness, 
Against fear of falling totally.  to stumble and fall into some particular sin, or sins; yet remember that this grace is sufficient to keep us in falling, to keep us from a total defection, from falling away totally. And this, so long as we make a right use of this grace, cooperating with it, and being subservient to it, in endeavouring to do what it directeth us to, it will do. If ye do these things( saith St. Peter to Believers) ye shall never fall, 2 Pet. 1.10. These things, viz. that which he had minded them of in the words foregoing; Giving diligence in making their calling and election sure, to get assurance of their salvation, which is done by continuance in well doing. So doing( saith he) ye shall never fall, {αβγδ}, Nunquam impingetis, Ye shall never stumble, ye shall go on smoothly in your way to heaven, without falling into sin; However, not so fall as to lose the prise, 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 faithful 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, heinous and horrid sin, which hath wounded my Conscience, weakened and wasted my strength and comfort, so as I do not, I cannot, walk in the ways of God as sometimes I did. My sin lieth 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 gulf of desperation. What is there any hope, any crumb 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; showing you how this case is dangerous, yet not desperate. To which let me add a word more. Such relapses into gross and scandalous sins, are not ordinarily to be found in persons truly Regenerate. David committed Adultery but once; and Peter, though he denied his Master thrice, yet it was at one and the same time, whilst he was under the same Temptation. His falling being like that of a man falling down a pair of stairs, who falls three steps one after another before he can recover himself; all which is but one fall. As for gross sins in a sanctified person, they are like some diseases in the Body,( as the Quartan Ague) which being once perfectly cured, seldom return again. But supposing this to be thy case, yet despair not, hearing God to say this unto thee; My grace is sufficient for thee. Provided that there be the like Repentance in thee as was in David and Peter, and then doubt not of finding the like grace exercised upon thee as was upon them. He that requireth it of thee, that If thy Brother trespass against thee seven times in a day, and seven times in a day turn again unto thee, saying I repent, thou shalt forgive him;( which our Saviour doth, Luk. 17.3.) will not be wanting in the exercise of the like grace towards thee, as in pardoning, so in healing thy reiterated transgressions. Only see that thy repentance be true and sincere. And then remember the Caveat which I gave before; Take heed of abusing this Grace, by making it an occasion of sin: But( as our Saviour said to the impotent man, whom he had cured of a long continued infirmity, Joh. 5.14.) Go thy way and sin no more, lest a worse thing come unto thee.  
3. To proceed, ( in the third place) Are we lead 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 wrestling with these Temptations, whatever they be; whether Outward, or Inward.  
1. For Outward Temptations, such as we meet withal in and from the world, 
Outward; whether Deterring.  be they Deterring or Alluring, yet fear them not: I mean with a distrustful, 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 always( 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, distrustful and distractfull fear. Thus fear not Deterring Temptations. Of these we must make account to meet with many, much opposition from the men of the world. Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you,( saith our Saviour to his Disciples) Joh. 1.5.19. So it is, there being an Antipathy betwixt these two spirits, that which is in the world, and that which is in those that are called out of it, the Spirit of God, which is a holy Spirit, and the Spirit of Satan, which is a wicked spirit; those in whom this wicked spirit dwelleth and ruleth,( as it doth in the men of the world, wicked and ungodly men) they do naturally hate those in whom the spirit of God dwelleth and worketh, being visible in the graces of it. And hating them, they will be ready as occasion is to express their hatred, both by word and dead, 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 disheartening 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 philippians, cap. 1. v. 27, 28.) In nothing be terrified by these our Adversaries, Fear not their fear, neither be afraid,( as the Prophet Isaiah hath it) Isa. 8.12. But bear up head and heart against all their menaces; knowing that the grace of God is sufficient to support and bear up our spirits under these discouragements, and to carry us on in our course. Even as we see how a good gale of wind carrieth a small Vessel at Sea against the strongest tide, so as it not only beareth up head against it, but maketh way through it; so is the Spirit of God( which is compared to a wind, as you heard Joh. 3.8.) able to bear up our Spirits against whatever opposition we may meet withall in and from the world.  
And so it is to keep us from the Allurements of it; 
Or Alluring.  which( as I said) are more dangerous then the former. Yet this is the sufficiency of this Grace, that it is able to keep us in the midst of these Temptations so as we shall not be ensnared by them; not so taken with the Profits, Pleasures, Honours of the world, as to have our hearts inordinately set upon them. Of this sufficiency others of the Saints of God have had a gracious experience. So had Moses, who living in Pharaohs Court yet was not taken with what he there saw. Not with the Honours and Promotions which were tendered 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. choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin( or sinful pleasures) for a season,( so it followeth) v. 25. And the like for the Profits,( as the next verse hath it) Esteeming the reproach of Christ greater riches then the treasures of Egypt, v. 26. Thus was he weaned from the world, not being taken with any of these Temptations. And how came he so to be? Not out of a stoïcal Apathy, or Antipathy, any natural dislike that he had of these things, but from a supernatural Principle, the work of grace in him; By faith Moses, &c. v. 24. And the like work the same grace of God had in and upon this our Apostle, who tells his Galathians what little affection he had to the world, or any thing in it, Gal. 6.14. The world is crucified to me, and I unto the world. The Profits, Pleasures, Honours of the world, which the men of the world so much dote upon; they were no more to him then a dead thing, then a crucified Body is to the Spectators, which dying so ignominious a death is scorned by them( as our Saviour was by the Jews) neither could they any more move or stir him, then sensual objects can move or affect a dying man. And how came Paul to be thus disaffected to the world? Why, it was onely by the power of Christ working in him, as he there sets it forth; By whom the world is crucified to me, &c. Having a spiritual union and communion with Christ, he had this virtue 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, enabling 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 bosoms, 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 buffeted; 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 combat, and in the end to give us the victory over this our grand Enemy. The God of peace shall bruise Satan under your feet shortly, Rom. 16.20.  
Repl. 
Divine Desertions.  I but( saith the poor drooping soul) I have a greater enemy to deal with then Satan, even God himself; who not onely hideth his face from me, but fighteth against me. As he is said to have done against his people Israel, Isa. 63.8, 9, 10. Having owned them for his people, and being a tender and compassionate Saviour to them, sympathising 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 foreste.  A sad condition; yet despair not. Of all Conflicts none like unto this, yet faint not under it; but still hear thy God saying unto thee, My grace is sufficient for thee. So it was for his servant Job, whom we may hear passionately complaining to his friends, Job. 6.4. The arrows of the Almighty are within me, the poison whereof drinketh up my Spirit; The terrors of God do set themselves in array against me, &c. God did not onely visit and afflict him outwardly, in his estate, his children, his body, but inwardly in his soul, filling it with horrors and terrors, yet was Gods grace sufficient for him, to support him in this conflict, and to give him a comfortable issue out of it. Ye have heard of the patience of Job( saith St. James) and have seen the end of the Lord( what end he made with him,) that the Lord is very pitiful, and of tender mercy, Jam. 5.11. So the Lord was to him; however he wrote bitter things against him( as elsewhere he complaineth, Job 13.26.) making him to possess the iniquities of his youth; bringing his former sins committed in his age of ignorance and imprudence to his remembrance, setting them in order before him to his great horror and terror, yet he was to him very pitiful and of tender mercy, {αβγδ}, of many Bowels( as that word properly signifieth) which were as it were moved within him, as the Bowels of a tender Mother are, when she seeth her dear child in some extremity of pain. So was the Lord affencted 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 frowns without, yet still there are Bowels of Compassion within towards all those who are Gods children by Adoption and Grace. So the Lord himself tells his Israel, Isa. 31.20. Is Ephraim my dear Son, is he a pleasant child? For since I spake against him, I do earnestly remember him still; Therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Such Bowels of tender pity and compassion hath the God of all grace towards all his adopted children, such as are under grace; which in due time will break forth in the exercise of his grace and mercy upon them. In the mean time whilst he thinketh fitting to hold them under this saddest conflict, his grace is sufficient to uphold them, yea so to enable them to wrestle with him( as Jacob did) that they may prevail with him.  
Thus then you see how useful this sovereign Cordial may be, and in its self is, for the bearing up of drooping spirits under whatever Temptations, whether Outward, or Inward. Which use let all that can make this out, that they are( as I said) under grace, make of it.  
4. O, but( saith the poor soul) I have a viper, a scorpion in my bosom, 
Comfort against sinful Corruption.  an enemy within me, the flesh, my own sinful Corruption, which strongly inclineth 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 samson, betraying me into the hands of the philistines, 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 samson did, by their security betraying themselves. In the mean time be not discouraged by it, so as to leave off wrestling with it. So long as the Law in thy mind 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 success 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 conqueror. So did this our Champion Paul( as I have shewed you) though he had continual conflicts with this enemy, and was sometimes foiled by it, being( as he saith) brought into captivity to the Law of sin which was in his members, Rom. 7.23. yet through the assistance of grace he obtained the victory over it, for which he blesseth his God, v. 25. So shalt thou, going forth in the strength of this grace, and relying upon it,( to which I shall direct anon) thou shalt find st sufficient to subdue Corruption, to bring it under, and keep it under.  
I but in the mean time( saith the conflicting soul) I want strength to perform that which I ought, to perform duties to God and man, 
Comfort against inability to perform 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 thyself to perform what thou oughtest( which as I shewed you, was Pauls case) yet faint not under this Burden, which by the grace of God is made light. My yoke is sie, and my burden is light( saith our Saviour) Mat. 11. ult. So it is to a regenerate soul, where the will consenteth to the Law of God, now his Commandements are not grievous; which( as St. John saith of it) is the work of Gods grace. This is the love of God, that we keep his Commandements, and his Commandements are not grievous, 1 Joh. 5.3. the spirit of grace giving both will and power to do them; enabling 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 recompense of reward from him.  
O but how shall I be able to endure sufferings? These already are neither few nor small; 
Or to endure Sufferings.  and I know not what they may be; They may be many and great, and how shall I be able to go thorough 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, remembering what the Apostle tells believers, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. For this his grace is sufficient. That power which supported the Lord Jesus under his Satisfactory, is able to do the like for thee under thy Castigatory, or Probational sufferings. And therefore rest contented with it, quietly submitting to what ever dispensations providence shall please to measure out unto thee; being comfortably assured of the assistance of this grace, which shall support thee under them, and carry thee thorough them.  
O, but my Grace is weak. Such is my faith, 
Against weakness of Grace.  such is my Patience, and such are all other Graces in me. I have no competent stock to trade with, or live upon. Let this be granted, yet the grace of God is sufficient for thee, to make a supply to this thy want. He that hath begun the good work in thee is able to perfect it; to give thee such a portion of grace as shall be requisite or expedient for thee. Requisite for thy Salvation, and expedient for thy condition. It was the case of that poor widow of Zaraphath( or Sarepta) of whom we red, 1 King. 17. She had but a handful of meal, and a little oil in a cruse, to maintain her self and her Son. But what saith the Prophet to her when she made this complaint to him? You may red 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 cruse of oil fail, until the day that the Lord sendeth rain upon the earth. Which accordingly came to pass, as the verses following set it forth, v. 15, 16. Thus did that little by a special providence afford sufficient food for her and hers. And doubt not but the grace of God is able to do the like for thee. Onely do thou as she did; employ that little stock of grace which thou hast for God, as she did her handful of meal in making a Cake for Eliah. And then doubt not but he both can and will make the like supply to thee. His grace is sufficient for thee to make thee grow and increase in grace. We see what a general providence doth for Herbs and Plants, making them to grow up, some of them from a small seed to a tall three. 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 three, so as the birds of the air 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 whilst they wait upon him in the use of means, he will do for them. They being like trees planted by the rivers of water( as the Psalmist compareth the godly man, Psal. 1.3.) being watered by the continual influences of divine grace, they shall grow and flourish. Onely( as I hinted it before, and shall touch upon it again hereafter) be not wanting in the use of means, nor in the improving that little which thou hast. We see how by an ordinary Providence good Husbands beginning with a small stock grow up to great estates. And by the same means may a poor soul come( through the blessing of God, the concurrence of his grace with its endeavours) to increase in his spiritual estate, so as to grow rich in grace. I know thy works and thy tribulations, and poverty, but thou art rich( saith the Lord Jesus to the Church of Smyrna) Rev. 2.9. And this it may comfortably hope and look for, having Christs own promise for it; Unto every one that hath, shall be given, and he shall have abundance, Matth. 25.29. That good and faithful servant, who by his diligence had doubled his Talents, by trading with them, of five making them ten, he had another Talent given him, which was taken from him who had hide it in a napkin( as we there find it in the verse fore-going.) Thus whilst Christians endeavour 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 sovereign a Cordial this is, how this Sufficiency of divine grace may serve to meet with all Objections that a drooping spirit may make, and so to bear it up under the saddest and sorest Conflicts.  
What then remaines, but that all of us come unto God for this Grace. 
Exhortation.  Let that be the first word of Exhortation. Come we unto God( I say) that we may be made partakers of this grace. 
Come unto God for Grace.  Taking notice that it is his grace, My grace( saith the Text.) He it is that is the God of all grace( as St. Peter calls him) 1 Per. 5.10. whatever grace it is that we want come unto him for it, for the beginning, for the increasing of it. Lord increase our faith( say the Apostles to their Lord and Master) Luke 17.5.  
Onely( for a word of Direction) that we may be sure to speed in our requests, and obtain what we come for, see  
1. That we bring empty vessels with us. That is the Direction which the Prophet Elisha giveth to that poor Widow( of whom we red 2 King. 
Bring empty vessels.  4. when he intended the multiplying and increasing of that little oil 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 oil, which was all that she had to live upon, and to pay her husbands debts with, which were required from her) come we unto God after the like manner, bringing with us empty vessels, hungry, and humble souls. Such, and onely such, they are that can look for a supply of grace from God. He hath filled the hungry with good things, and the rich he hath sent empty away( saith Mary in her Magnificat) Luke 1.53. God resisteth the proud, and giveth grace to the humble( saith St. James and St. Peter) Jam. 4.6. 1 Pet. 5.5.  
2. Thus coming, come we in the name of Christ. 
Come in the name of Christ.  Whatsoever ye shall ask the Father in my name, he will give it unto you( that is the Assurance which our Saviour giveth to his Disciples) Joh. 16.23. {αβγδ}, whatsoever, if good in itself, 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 arms, the arms of our faith, laying hold upon him as our alone Mediator and Advocate, who having( as I said) merited this grace for us by his Passion, is now impetrating it for us by his Intercession.  
3. And thus coming, now let us come with a holy boldness and confidence. 
Come with holy confidence.  That is the Apostles direction, Heb. 4. last. Seeing then that we have a great high Priest, that is passed into the heavens, Jesus the son of God, &c. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in the time of need. Thus, being under grace, beg we a further supply of grace with a holy confidence. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Christ, Phil. 1.6. Not doubting. So our Apostle directeth Christians to pray, 1 Tim. 2.8. I will therefore that men pray every where, lifting up holy hands, without wrath or doubting. Two things there are( as Grotius well notes upon that Text) which do after a special manner render a mans prayers unacceptable unto God; the one is Odium adversus fratrem, hatred which he beareth to his Brother, which is there called wrath, in as much as hatred( saith he) is but Ira inveterata, inveterate anger: the other is doubting; Dubitatio de Dei promissis, doubting of the Promises of God. This take we heed of, let not our prayers in praying for grace be leavened with this leaven. Here pray without doubting. In other things Christians may have some cause to doubt, not knowing whether that which they ask be according to the Will of God, or no. But as for grace, that we are sure of that it is so. And therefore here pray with humble and holy confidence. This is the Confidence that we have in him,( in Christ) that if we ask any thing according to his will, he heareth us( saith St. John) 1 Joh. 5.14. He heareth us, and that so as he will give what we ask. So the next verse expounds it; And if we know that he hear us, whatsoever we ask, we know that we have the Petitions that we desired of him, v. 15. that is, we shall have them granted, and that as surely as if we were already possessed of the things we pray for.  
4. Only( in the last place) take heed of obstructing this Grace: 
Take heed of obstructing this Grace.  which may be two ways; by grieving the Spirit, and by neglecting of means. Take we heed of being guilty of either.  
1. Of grieving the Spirit. Grieve not the holy Spirit of God, 
By grieving the Spirit.  whereby you are sealed unto the day of Redemption, Eph. 4.30. {αβγδ}, the holy Spirit, the sanctifying Spirit of God, which having begun this work of grace, is to perfect it; take heed of grieving, of sading it. The heart being grieved, sadded, it doth not sand forth and communicate the vital spirits so freely, so strongly as otherwise it would. The grieving of the Spirit obstructs and hinders the influence of of grace. Q. But when is the Spirit grieved? Ans. When the motions of it are slighted, not regarded, the counsels of it not hearkned to. To shut the door against a friend that cometh to give one a visit, cannot but grieve him. And so to shut the door of the soul against the Spirit of grace, when it standeth and knocketh there, cannot but be a sadding to it. And much more when any thing is done against that light which is set up in the Conscience by the Spirit. As ever we would have the Spirit of grace act and work rigorously and efficatiously in us, supporting and assisting, strengthening and comforting us, take heed of this grieving it.  
2. Take heed of neglecting means, the means of grace. 
By neglecting of Means.  It is in and by them that the Spirit breatheth, through which, it conveyeth this grace; even as the Heart conveyeth the vital spirits through the Arteries, so doth the Spirit convey grace through Ordinances. And therefore see that with care and conscience we attend upon them: In special upon the ministry of the Word. Which( as you have heard) is therefore called the word of Gods grace, Act. 20.32. And now Brethren, I commend you to God, and to the word of his grace,( saith Paul to the Elders and Brethren at Miletum,) {αβγδ}; The ministry of the Gospel, which having been the means of their first Conversion, it was likewise to be the means of their further Edification, to build them up, and to give them an inheritance among them that are sanctified.( as it there followeth). Upon this account then be we diligent in attending upon this Ordinance: Not neglecting that other, where it may be enjoyed according to Christs Institution, the Sacrament of the Lords Supper, which was ordained and appointed for this very end, for the confirming and increasing of the good work, the work of grace, where it is begun. Thus seek we unto God for this Grace.  
And thus seeking to him for it, now make we a right use of it. 
Make a right use of this Grace.  Standing, living, walking by it.  
1. Standing by it. Not upon our own feet, not trusting to our own strength. Which who so doth( as you have heard) must make account to fall. 
Sanding by it.  Of which we have a sad instance in Peter( which I touched before.) But in the strength of divine grace, which only is able to make us stand, to stablish us and keep us from falling.  
2. Standing by it, Live by it. The just shall live by his faith( saith the Prophet) Heb. 
Living by it.  2.4.( cited by the Apostle) Heb. 10.38. Faith in God, trusting and relying upon his grace, Let this be the Anchor of our Souls to ride by in all storms and tempest, making use of this in all estates and conditions, to buoye and bear up our drooping spirits in the midst of whatever Conflicts. In all Temptations and trials, of what kind soever they be, let this support us, the sufficiency of Gods grace; trusting perfectly in him who is the God of all grace. What time I am afraid( saith David) I will trust in thee, Psal. 56.3. which whilst he did, he was comfortably assured that he should find a supply of strength from him for the supporting of him, of which he had had former experience. I had fainted( saith he) unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and he shall strengthen thy heart, Psal. 27.13, 14. The like do we;( I speak it to Believers, such as have God for their God) Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord, Psal. 31. last.  
3. And thus standing and living, now walk by it, going forth in the strength of this grace. 
Walking by it.  Thus go we forth against our spiritual Enemies, the devil, the World, and the Flesh. Not in our own strength. Great goliath 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 goliath, as he giveth him to know it, 1 Sam. 15.45. Thou comest to me with a sword, and with a spear, 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 combat, being comfortably assured of having the better of them, and coming off a conqueror. All nations compassed me about( saith he) but in the name of the Lord I will destroy them. They compassed me about, yea they compassed me about, but in the name of the Lord I will destroy them: They compassed me about like bees, they are quenched as the fire of thorns, for in the name of the Lord I will destroy them: So he setteth forth this his well grounded confidence, Psal. 118.10, 11, 12. Thus did he go forth against these his Temporal Enemies; not in his own strength, but in the strength of the Lord; which he declareth, v. 14. The Lord is my strength, &c. And thus go we out against our Spiritual Enemies; not trusting in our own strength, which is but weakness, but in the strength of the Lord our God, building upon this, that his grace is sufficient for us.  
And thus set we upon Duties, the duties of our General and Particular Callings: looking up unto God for his grace, his gracious assistance, that he would strengthen our hands. So did Nehemiah in that his work which he had undertaken, the rebuilding of the walls of Jernsalem, and repairing of the Temple, from which his adversaries Sanballat and Tobiah, and the rest of them, sought to deter and discourage him. They all made us afraid, saying, Their hands shall be weakened from the work, that it be not done,( so he sets it forth) Neh. 6.9. But what saith he? Now therefore, O God, strengthen my hands. And thus go we upon whatever work or service it is that we go about, desiring God to strengthen our hands, enabling us by his grace to do what it is that he calleth us to: Which whilst we do, rest we comfortably assured, that he who putteth us upon the service, both can, and will gird us with strength for the performance of it in such a manner, as it may be acceptable unto him. Such use make we of this Grace.  
Which having had some comfortable experience of, 
Give unto God the glory of this grace.  having found this grace in any kind sufficient for us, now give unto God the glory of it. Acknowledging it to be his grace[ my grace] give unto him the glory; saying with the Psalmist, Not unto us, O Lord, not unto us, but unto thy name be the glory, Psal. 115.1. Is it so, that we have been kept from falling, from falling into such or such sins as we have been in danger of, kept in falling, so as that we have not fallen totally; that being fallen we have been restored and raised up again? Is it so, that we have found inward strength to resist Temptations, to subdue Corruption, to perform Duties, to endure Sufferings? Is it so, that we have profited in grace, and been more fruitful in good works then others? Ascribe we all to this grace of God, which hath been thus sufficient for us. So did this our Apostle, whatever he was, whatever he had done, he ascribes all to Grace. By the grace of God I am that I am( an Apostle) 1 Cor. 15.10. I laboured more abundantly then they all,( then any of the rest of the Apostles, so he goeth on, but mark what follows) Yet not I, but the grace of God, which was with me. {αβγδ}, Nor in me, but with me, the cooperating and assisting grace of God: this it was that had enabled him to do what he did, to out-do the rest of the Apostles in his Ministerial service; and to this he ascribeth it, not taking any share of the glory to himself. And therein let him be a pattern 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, inclining 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.  showing why it was that he seemed to stop his ears against his prayers, not answering him, though earnestly importuned. And why, when he did Answer him, he should do it in such a way, not by granting what he desired, but that which might be equivalent to it. This proceeding of his was not without a Reason; which here he assigns, For, &c.  
So it is, God being the wise God, absolutely wise; 
God hath a Reason for all his Dispensations. ( upon which account the Apostle calleth him the onely wise God, 1 Tim. 1.17.) infinitely wise( his wisdom is infinite, Psal. 145.5.) Wisdom itself, he doth whatsoever he doth most wisely. So he did in his works of Creation. O Lord how manifold are thy works? in wisdom hast thou made them all, Psal. 104.24. He hath established the world by his wisdom, and hath stretched out the heavens by his discretion, Jer. 10.12. And the like he doth in his works of Providence. His general providence, in ordering the world, and all things in it. His special providence which he exerciseth towards and upon his own people: He doth all things most wisely, so as he can render a Reason of what he doth. This the Wiseman maketh a Character of a Wiseman, He is one that can render a Reason, Prov. 26.16. a Reason, as of such other things as are propounded to him, so of his own Actions, and undertakings. And this the wise God can do, give a Reason of all his Dispensations; even of those which to a carnal understanding may seem most unreasonable Such are his proceedings sometimes with his own people, when he seemeth to deal severely and harshly with them, suffering them to be brought into, and lye under great extremities( as here he did his servant Paul) not hearing their cry, not answering their prayers, not granting what they make svit for. Yet this doth not he without a Reason. Herein he hath an eye both at them, and at himself. At them, doing what he doth for their good, their Profit, {αβγδ}, Heb. 12.10. For the exercising, confirming, and increasing of his graces in them, their faith, their patience, and for the humbling of them; which( it may be) he seeth they have need of, being in the like danger that Paul was, of being exalted and lifted up above measure. At himself, his own glory. Lazarus( as we have the Story Joh. 11.) he fals sick, dies, is butted, lieth four dayes in the grave. Now( as the Jews 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 butted, could not he have raised him up again before the fourth day? but suffer him to lye so long in the grave, till( 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 sickness( 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 combat, notwithstanding his frequent and earnest solicitations for a discharge. This was done, as for Pauls good, his Spiritual profit and benefit, in preventing a great evil, which he was in danger of, so for the glory of God, as the glory of his grace, so of his power, both which by this means should be more clearly manifested in the supporting of him in this Conflict, and bringing him off a conqueror in the end. So the Lord here giveth him an account of this his dealing with him. My grace is sufficient for thee, For my strength is made perfect in weakness.  
Which let it teach every of us that Lesson which our Saviour would have his Disciples to learn and practise, Luke 21.19. 
Rest contented with his Dispensations.  In our patience to possess our souls. Resting contented with Gods dispensations and dealings with us. Not being too inquisitive concerning the Reason of them, overcuriously inquiring into it. 
Not overcuriously inquiring into the Reason of them.  Over-curiously( I say.) The Story tells us of Rebecoa, Gen. 25. how that feeling her twins struggling together in her womb, which was to her no small pain, she crieth 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 inquire of the Lord( as it there followeth,) making her address to him by prayer, or seeking unto some Prophet, that he would please to acquaint her with it. And the like Christians not onely may do; but ought to do; in their Afflictions and distresses, when the hand of God lieth heavy upon them, begging it of him that he would please to acquaint them with the Reason of his so dealing with them, why it is so with them; without which they cannot make so good a use of the Affliction, as otherwise they might and ought. But herein( I say) be not overcuriously inquisitive. If God shall hid 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 ourselves, to know his power, and our own weakness more fully then we have done. But I shall not insist upon this, which I have gleaned by the way, taking it up from the Connexion of these words with the former, intimated in the Causal Particle; For.  
Come we to close with the words themselves. wherein by way of Explication, 
Three particulars unfolded.  I shall unfold unto you these three Particulars: 1. What we are here to understand by strength. 2. How this strength is said to be made perfect. 3. How made perfect in weakness. Touch upon them severally.  
What are we here to understand by strength?  
Ans. 
What here to be understood by strength.  {αβγδ}, Potentia mea, My power, or strength. The vulgar latin Translation here renders the word Virtus; and so leaving out the pronoun m, 
The vulgar latin 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 virtue in this way, 
virtue 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 ways; Materialiter, Occasionaliter, Materially, Occasionally: 1. Materially, when infirmity and weakness is the matter about which the virtue is exercised; as Patience is in the bearing of sickness and other trials, 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 increased by sanctified 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 increasing any grace or virtue in the soul. Calamitas virtutis occasio est( saith Seneca.) Calamity is an occasion of virtue. Thus Temptations become a means for the confirming and strengthening of faith, which is exercised thereby. Even as the shaking of the three is a means for the better rooting of it, not in itself, but occasionally; so is faith confirmed by Temptation, by causing the soul being shaken, to take the faster hold of Christ. Thus doth the wisdom and goodness of God bring good out of evil, making things in themselves hurtful to become advantageous unto his people. Upon which account it is that he leaveth them to be exercised therewith. Upon such account it was( as Aquinas notes it writing upon the Text) that God would not have all the Heathen Nations to be destroyed and rooted out, but left a remnant of them, which were as wasps to the Israelites hive; continually infesting of them, and making incursions upon them. This he did with an eye to his people, for their good, to prove them and to teach them; Both which we find given as Reasons hereof, judge. 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 practise of his pure Religion. To teach them, viz. the Art of marshal 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 after-times 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 foreign enemy to wage war with, they might not be infested with what was far worse, a Civil War amongst themselves. And thus God suffers his people to be exercised with Temptations and trials from abroad, to be assaulted by Satan and his Instruments, that so by that means inward Corruption may be weakened, and the graces of his Spirit by the exercise of them confirmed and strengthened.  
A truth not to be denied or questioned. 
A truth, Gods people are oft-times great gainers by Afflictions.  Gods people are gainers, and oft-times great gainers by their afflictions and sufferings. whilst the outward man perisheth, the inward man is renewed day by day( as the Apostle telleth us) 2 Cor. 4.16. whilst the Body is weakened by sickness, or other sufferings, the soul getteth strength, increasing in grace and virtue. This both Divines and Moralists have taken notice of, who have looked upon afflictions as the School of virtue. Calamitas saepius disciplina virtutis est( saith Minutius Faelix.) Calamity is often the discipline of virtue. 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 confess 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 kiss their fathers rod, quietly and patiently to submit to what ever Afflictions and Sufferings he shall please to exercise them with. 
But not pertinent to the Text.  But I shall not now enlarge upon it, looking upon it as impertinent to the Text, not finding any ground or footing in it. All the Original Greek Copies with one consent( as Beza hath observed) inserting the Pronoun, reading it {αβγδ}, Potentia mea. My power,( as the former Translation hath it) or my strength( as the latter) the Power and strength of God.  
Now what this Power, 
Gods strength what.  this Strength of God is, I shall not need to tell you. It is a divine Attribute, a Property of God. God hath spoken once, twice have I heard this, that power belongeth unto God, Psal. 62.11. With him is wisdom and strength, Job 12.13.16. An essential Perfection, whereby he is able to do, and doth whatsoever he will. He doth whatsoever pleaseth him. Eccles. 8.3.  
But how then is this Power or Strength of his( being such) said to be made perfect? 
How is his strength said to be made Perfect.  That is the second Enquiry. {αβγδ}. Perfecting presupposeth Imperfection. When that which is perfect is come, then that which is in part( and so imperfect) is done away, 1 Cor. 13.10. whilst 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 ways Perfect; Such are his ways, his Actions, and proceedings. As for God his way is perfect, Psal. 18.30. And such are his Attributes, being all Perfections. How then can his power, his strength, be said to be made perfect?  
To this Illiricus returns Answer. 
Not by way of Augmentation, but Manifestation. Not in itself, but in respect of us.  The power of God is said to be perfected, Non quoad essentiam said 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 complete 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, said quoad nos. Not in itself, 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, said clarius agnoscitur ut decet. Nam verbum Perfici relationem habet ad hominum sensum& agnitionem: quia non perficitur nisi palàm reluceat, ut habeat suam laudem Calvin. come. in Text.  in our apprehensions and conceivings. Now thus the power of God may be said to be perfected two ways, 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 dead for this cause have I raised thee up, for to show 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 acknowledgement; when the power being thus put forth, not only maketh an impression upon the Creature, but in it, so as that power is taken notice of, apprehended and acknowledged, and the glory thereof given unto God. Thus also is the power of God said to be made perfect, not in itself, but in our sense and feeling, because beholding it more clearly, we are the more affencted with it, admiring it, and so giving unto God the glory of it. But this I shall open more fully anon.  
The third and chief Enquiry is yet behind. How this power of God is said to be made perfect in weakness? 
How made perfect in weakness.   
{αβγδ}. The words may be rendered two ways; 
The words rendered two ways.  either By weakness, or In weakness. The Original will bear either; and I shall touch upon both, looking upon them as pertinent and useful.  
1. By weakness. So Beza here renders it, Per infirmitatem, 
By weakness.  By, or Through, weakness( as our former Translation hath it.) Now thus the Power of God may be said to be perfected two ways,( to follow him in his Gloss upon the words.) 
Thus Gods strength is manifested.  Either when he worketh without means, or worketh great things by small means.  
1. When he worketh {αβγδ}, immediately by himself, 
By working without means  without the use of any means or instruments. Thus was the power of God put forth in his first work, his work of Creation; when he produced all things out of nothing, only by his Word. There was no pre-existent matter to work upon, no Instruments to work by, nothing but his own Fiat, his word of Command, which going out of his mouth, effected what he had purposed. Dixit& factum est; He spake and it was done, He said let there be light, and there was light, Gen. 1. Here might the power of God be truly said to be perfected by weakness, by that which had no strength in it( which the word {αβγδ}, being compounded of a private; and {αβγδ} robur, properly signifieth.) Non entis nulla vis, nulla efficacia( say the Schools:) That which is not, cannot have any force to produce or bring forth ought; where there is no existence, there can be no operation: So as herein was the power of God, his Almighty power, clearly and wonderfully manifested, in thus bringing all things out of nothing. Here was his strength made perfect in and by weakness. And so it is in his works of Providence, wherein he sometimes acteth and worketh after the same manner. Such were the Cures which our Saviour wrought upon those impotent persons which were brought or commended to him, being effected only by his word. Speak the word only, and my servant shall be healed,( saith the Centurion unto him) Math. 8.8. Here is the power of God perfected by weakness.  
2. And so it is when he worketh great things by weak Instruments, by unlikely means. 
Working great things by weak Instruments.  That samson should do such executions, as he is said to have done, judge. 15.15. with the Jaw bone of an Ass, wherewith he slay a thousand men; with the jaw bone of an Ass heaps upon heaps, with the jaw bone of an Ass have I slain a thousand men, v. 16. this shewed the strength of his arm,( as it did of Scanderbags, who is reported to have done the like with an ordinary sword or Cimetere, which others, wanting his arm, could make little use of). Thus where great things are effected by weak Instruments, by small and unlikely means, here is the arm 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 red) 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 judge. 7. That Jonathan with his Armourbearer should make such a discomfiture and slaughter among the Philistines, as is reported, 1 Sam. 14. That little David, earstwhile a poor despicable shepherd, scorned of his brethren, armed only with a sling and a ston, should bring down the Philistines pride, the great goliath, laying him level with the ground, and taking his head from his shoulders; In all these was divine power made perfect, in and by human 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 samson, judge. 15.19. That Elijah in the strength of one meals meat should travail forty dayes and forty nights, 1 King. 19.8. That a three 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 handful of salt cast by the Prophet Elisha into the waters at Jerusalem, should work the like cure, healing them which before were unwholesome, and making the ground, which was barren before, become fruitful, 2 King. 2.21. That the same hand, by casting a handful of meal into the pot of pottage wherein the gourd had been boiled, should take away the unsavoury taste and deadly quality of it, making it both tooth-some and wholesome, 2 King. 4.40, 41. That seven times washing in Jordan should cure Naaman of his leprosy;( which we find in the Chapter following.) That a piece of day 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 satisfy 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 red 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 add 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 darkness to light, and from the power of Satan unto God,( which is the work that the Lord lays out for his servant Paul, Acts 26.20.) to bring the world into subjection to Jesus Christ? Now what are the Means, what are the Instruments which God maketh use of for the effecting of this great work? Weak Means, weak Instruments. Weak Means, the foolishness of Preaching. So Paul there calls it, v. 21. It pleased God by the foolishness of Preaching to save them that believe. {αβγδ}, Stultitia praedicationis, put for Stulta praedicatio( as Beza renders it.) Foolishness of preaching, that is, foolish preaching, so called ( as many other things in Scripture commonly are) {αβγδ} non {αβγδ}( as Grotius notes upon it) not that it is so in truth, it being, in respect of the subject of it, the matter preached, which is Christ Jesus, the wisdom of God( as it is called v. 24.) but in as much as it seemed so to some, being then by many( as it seemeth it is by too many at this day among ourselves) so accounted and esteemed. And such as the Means is, such are the Instruments; men, weak men, Earthen vessels( as the Apostle terms the Ministers of the Gospel, 2 Cor. 4.7.) Men that are {αβγδ},( as St. James saith of Eliah, Jam. 5.17.) subject to like passions, like infirmities that others are. Such were the Apostles who laid 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 confounded the wise; and the weak things of the world to confounded 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 Jews a stumbling block, and unto the Greeks foolishness, But unto them which are called, both Jews and Greeks( i.e. Jews and Gentiles) Christ the power of God, and the wisdom 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 name, 2 Cor. 4.7. We have this treasure in earthen vessels( or vessels of shell( as the word in the Original properly signifieth) {αβγδ}, that the excellency of the power may be of God, and not of us. The weaker the Instrument, the greater is the strength of him that effecteth great things by it. And thus you see the former of these senses opened unto you, how the Power of God may be said to be made perfect by weakness. pass we to the second.  
As By, so In weakness. So our Translation renders it most agreeably to the Original. 
In weakness.  My strength is made perfect {αβγδ}, In infirmitate, In weakness. Now thus this Power may be said to be perfected two ways; In weakness itself, or in the sense of weakness. 
Thus Gods strength is perfected two ways.  In weakness itself it is made perfect, both in respect of the exercise; and manifestation of it. In the sense of weakness it is made perfect in respect of the feeling and acknowledgement of it. All these, as I conceive, come within the compass of the Phrase; I shall touch upon them severally, and briefly, reserving the Application of all to the Close.  
In weakness itself. Here is Gods strength made perfect, 
In weakness itself.   
1. In the exercise of it. So it is, Mans extremity is Gods opportunity. 
In the exercise of it.  Then is Gods time which he often maketh choice of for the exercising and putting forth of his power, in the greatest weaknesses of his people, when they are brought to the greatest straits and exigents. In monte Jehovah. In the Mount of the Lord it shall be seen, or In the Mount will the Lord be seen; So Abraham called the name of that place where he was about to sacrifice his Son, Jehovah Jireh, Gen. 22.14. When his Son, his dear Son Isaac, the Son of his hopes, in whom he expected that all the Nations of the Earth should be blessed, was laid upon an altar, there bound, and the fathers hand lifted up to give the fatal blow, to slay him, then the Angel of the Lord appeared to him, rescuing his Son, and providing an {αβγδ}, a Ram for a sacrifice to be offered up in his stead. Whereupon that name afterwards became Proverbial among the Jews, 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 task was doubled, and so their condition worse then ever it was, then was Moses sent by God to be a Saviour, a deliverer unto them, Exod. 5. And thus God is pleased often to step into his people, then and not till then, when they are reduced to the greatest extremities. When creature helps and comforts fail, then succouring them; When my father, and my mother forsake me, then the Lord will take me up, Psal. 27.10. In their weakness putting forth his strength. So he did in his servant Sarah, of whom we red, 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 weakness. So he did in those Martyrs, of whom the Apostle telleth us, Heb. 11.34. that Out of weakness 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 weakness.  
And being thus exercised, 
In the manifestation of it.  it is also manifested; and upon that account also may be said to be perfected. Perficitur, id est illustratur( saith Grotius,) My strength is made perfect in weakness, that is, made clearly to appear. So it is; No where is the power of God more clearly and visibly manifested, then in the weakness 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 weakness; Gods strength meeting with Mans weakness, and there putting forth itself, it becometh illustrious, being thereby made the more visible and admirable; and so may be truly said to be made perfect in weakness.  
In weakness,] 
The word weakness explained.  To reflect upon the word a little, inquiring more fully, what we may here understand by it. This whilst we do, we shall find it like the Rock in the wilderness, which being struck upon, the waters gushed out amain, yielding us abundance of matter, as that did to the Israelites of water.  
weakness. 
A twofold weakness.  {αβγδ} The word( as you have heard) in the proper signification of it imports a Privation of strength. Now Privation( as Philosophers distinguish it) is either Total or Partial, in whole or in part, Totally a privation or want of all strength. Partial, a privation or want of some measure of it. And both these shall we find in the Sons of men, who since the fall of their first Parents, of strong are become weak.  
1. With a Total weakness. 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 weakness; {αβγδ}, the same word with that in the Text. Being under the power of death, and laid in the grave, like a grain of corn sown in the earth, it is destitute of all sense and motion, of all natural faculties and operations, not able to do any thing for itself, not so much as to drive, or keep away the worms from feeding upon it. Such is the weakness 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 weakness of the soul before it be quickened by divine grace; a total weakness, a privation of all spiritual strength. When we were yet without strength in due time Christ died for the ungodly, Rom. 5.6. {αβγδ}, altogether invalid, unable to do or to will that which is good. Being dead in trespasses and sins, Eph. 2.1. having no more strength to do any spiritual actions then a dead man hath to do natural. This is a Total weakness.  
2. There is a Partial weakness. Which again is either Temporal or Spiritual. 
Partial, which is Temporal. Spiritual. Temporal Infirmities.  Temporal in the Outward man, Spiritual in the Inward. In the outward man; whether in the Body, Bodily infirmities, which Timothy had great experience of, whereupon Paul adviseth him to make use of wine; Use a little wine for thy stomacks sake, and thine often infirmities, 1 Tim. 5.23. {αβγδ}, his frequent diseases and distempers which he was subject to by reason of the weakness of his concoction, and his feeble temper and constitution. And such was the weakness wherewith the Corinthians were visited, not so much for their neglect of the Sacrament of the Lords Supper,( which for ought appears, they were not guilty of) as for their abusing and profaning of it, their eating and drinking unworthily. For this cause( saith the Apostle) many are weak and sickly among you; {αβγδ}, 1 Cor. 11.30. being visited with corporal diseases and distempers. Or in Estate, or good name, or Liberty, &c. when a man is exercised with Losses and Crosses, with Reproaches or Persecutions, these also are Infirmities, weaknesses. So we find them called by our Apostle( as in the 5th. verse of this Chapter, so) in the words after the Text, Most gladly therefore will I glory in my infirmities, {αβγδ}. Which what he meant by he explains in the verse following. Therefore( saith he) I take pleasure in Infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christs sake. These were the Infirmities in which he saith he would glory, vying with the false Apostles, setting his many crosses and sufferings against their vain brags and boastings. And in such a sense understand we the word, Gal. 4.13. Where he saith to his Galathians; Ye know how through infirmity of the flesh I preached the Gospel to you at the first; he being then infirm in Body, or much broken with manifold griefs and afflictions, and troubles which he met with amongst them. These are temporal Infirmities, to which the outward man is subject.  
Besides which there are Spiritual Infirmities and weaknesses which are to be found in Gods own children, 
Spiritual Infirmities, to be found in the Livesor Hearts of Gods Children.  and that either in their Lives or Hearts. In their Lives, Actual Infirmities, slips, failings, sins, which not being willfully acted and committed, are to be looked upon in them as infirmities. We then that are strong ought to bear the infirmities of the weak( saith Paul to his Romans) Rom. 15.1. {αβγδ}, so to bear with their failings as to pity and succour them. In their Hearts; Habitual Infirmities. When Corruption is strong, and grace is weak. The Spirit indeed is willing, but the flesh is weak( saith our Saviour to his Disciples,) Mat. 26.41. There was in them a supernatural principle of grace, which inclined their consuls to what was good, but sinful corruption( some remainders whereof there were yet in them) did much weaken them, hindering them in doing of the good which they desired. Such Infirmity is to be found in the best of Saints, who though in comparison of others they are strong men, we that are strong, Rom. 15.1. I have written unto you young men, because ye are strong, 1 Joh. 2.14. that is, comparatively strong, yet in themselves they are weak, so as they cannot do the good which they would( which Paul complains of in himself, Rom. 7.19.) But in some more then in others, in weak Christians; In whom there is weakness of Knowledge, or of Faith. Of the former of which the Apostle speaketh, Rom. 14.1. Him that is weak in the faith receive you, &c. viz. the weak brother, who is weak in knowledge, not being so perfectly, so thoroughly 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 svit with the matter intended, was the Infirmity of their flesh, that is, the weakness and dullness 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 weakness of his faith and confidence in God. And such weakness the best of Saints have experience of, being through the weakness of grace, unable of themselves to Resist Temptation, to subdue Corruption, to Perform Duties, to endure Sufferings, of which I spake before.  
These are the Infirmities which Gods Elect people are subject to, 
In all these is Gods strength made Perfect.  which as you see are of divers kinds. Now in all and every of them is the power of God exercised and manifested, and so may be truly said to be made perfect in weakness. Reflect we upon the particulars briefly, giving but a touch upon each.  
1. So it is in that Total weakness, whether of the Body or Soul: 
In Totalweaknesse.  of the Body in the second Resurrection. When that which was sown in weakness, 
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 weakness, his power be put forth, and word erfully manifested in working such a change. It is that which this our Apostle saith concerning Christ, Rom. 1.4. He was declared to be the Son of God, with power, &c. by the resurrection from the dead. Herein did he put forth and manifest his Almighty power, in raising up his own Body from the grave, and so declared himself to be what he was, the Son of God. And thus shall his power be exercised and manifested in the general Resurrection at the Last Day; When All that are in the graves shall hear his voice and shall come forth( as our Saviour describeth the manner of that Resurrection, Joh. 5.28, 29.) here shall be a glorious manifestation of the power of God; whose strength shall then be made perfect in weakness.  
2. 
Spiritual in the first Resurrection; raising up the soul from the death of sin to the life of Grace.  And what it then shall be in the second, it already is in the first Resurrection; In raising up dead souls from the grave of sin to a state of Righteousness and Life; here also is the power of God exercised and manifested. As it was in raising up Lazarus's dead body; after it had lain in the grave four dayes, putting a natural life into it, so is it in raising up dead souls, after that they have lain for many years in the grave of sin, rotting and putrefying there, putting a spiritual life into them. And doing this in the like way, by the like means, onely by his voice, his word. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5.28. The dead, men spiritually dead, dead in trespasses and sins( as all by nature are.) They shall hear the voice of Christ, hear him speaking to them in the Ministry of his Word. And hearing him, receiving and believing in him, they shall live, live the life of grace here, and glory hereafter. Here is Gods strength made perfect in Total weakness.  
And so it is in Partial. Where first look we at that which we call Temporal, 
In Partial weakness.  the weakness of the outward man. Here also is divine strength made perfect, exercised and manifested. 
Temporal, of the Outward Man.  So it is in the weakness of the Body; in supporting weak and infirm Bodies, drawing forth the thread of their lives beyond their own or others expectation, 
Supporting infirm 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 infirm constitutiou, yet was an eminent labourer in the vineyard of his Lord. 
Restoring them from dangeroussicknesses.  And sometimes in restoring and raising them up from dangerous, and( in their own and others apprehensions) desperate diseases; when they are at the brink of the pit, the mouth of the grave, ready to be swallowed up, then working unexpected deliverances for them. Such Providences the sons of men have frequent experience of. Which we have set forth by Elihu in Job, cap. 33. Where speaking of Gods making use of sickness( 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 weakness. 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 tells 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 sickness) he sheweth how it lay so heavy upon him, that he was( as he saith) pressed out of measure above strength, in so much that he even despaired of life, having had the sentence of death in himself. Thus was he brought low, being past hope, as in the judgement of others, so of himself. But now in this desperate condition the Lord was pleased to step in unto him, showing his power in his weakness, delivering him from so grent a death( as it followeth v. 10.) Like experience many others have had, and daily have, in whose Bodily weakness 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 weakness, in working these temporal salvations for his people, when they can do nothing for themselves. This he did for his servant David, who setting forth the great things which his God had done for him, Psal. 18. amongst many other things tells us, v. 16, 17. He sent from above, he took me, he drew me out of many waters. He delivered me from my strong enemy, and from them which hated me, for they were too strong for me. And the like he had done before for his people Israel, in bringing them out of Egypt, carrying them through the read Sea, and through the wilderness, where he wrought many temporal salvations for them: All which he did for the manifestation of his own power, which was perfected in their weakness. nevertheless 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 read 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 weakness, 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 enabled to do service to God and his Church: Thus is divine strength made perfect in the weakness of the Outward Man.  
And so it is in those of the Inward. Where first look we upon the actual Infirmities of Saints, 
In Spiritual weaknesses.  their slips, their falls, their sinful failings, which( as you have heard) are sometimes dangerous, as falls are to the Bodies of men, 
In Actual Infirmities.  whereby they become lame, or weak( as Mephibosheth was by his fall from his nurses arms.) Such are scandalous sins, which Gods own Children, through the infirmity of the flesh, sometimes fall into. Hereby it may be the soul is for the present much weakened, 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 enabling 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 foretold him that he should do, Joh. 20.19. Here is divine strength made perfect in human weakness.  
2. And so it is when Christians, 
In Habitual Infirmity, supporting and strengthening them.  being hypocondriac in grace, are of themselves subject to fall, and unable to do and suffer what God calls them to, here is the strength of God put forth, his power exercised and manifested, in supporting and strengthening them; making them not onely to stand, keeping them from falling, however from falling away Totally and Finally, which of themselves they are subject to; but also to walk. As our Saviour did to that impotent person, who having had an Infirmity thirty eight years, was come to the pool of Bethesda for cure, to whom he said, Rise, take up thy bed and walk, Joh. 5.8. The like cure is God pleased to work upon poor impotent souls, enabling 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 fourfold Act before spoken of, to Resist Temptations, to Subdue Corruption, to perform duties, to endure sufferings. Here also is divine strength made perfect in human weakness. 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; showing you how Gods strength is said to be made perfect in weakness itself, 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 itself upon, and to manifest itself by. I shall now pass to the third and last, of which but a word.  
My strength is made perfect in weakness; 
Gods strength made perfect in the sense of weakness; 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 come. in Text.  as in weakness itself, so in the sense of weakness. So it is, men are never so thoroughly sensible and apprehensive of Gods power, as when they are most sensible of their own weakness; neither have they ever a right taste of it( as Calvin hath it) unless 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, unless they be continually or frequently, exercised with the sense and feeling of their own infirmity. 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 wisdom, and power, but now having had such experience of it in himself, in his own weakness, he came to see what before he had onely heard of, to be more sensible of it, then ever before; whereupon he was ready to confess and aclowledge it. Which he doth v. 2. I know( saith he, speaking unto God) that thou canst do every thing, and that no thought can be withholden from thee;( as if he had said, I do now, having had such sensible experience of thy power as I have had, aclowledge 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 pass whatever thou hast decreed and determined to do. Thus was Gods strength made perfect in his weakness, 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 lye 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 weakness, might be the more apprehensive and sensible of the power of God in supporting and delivering him, so as to aclowledge it, and give him the glory of it. Thus, as in weakness itself the power of God is manifested unto others, who behold it, so in the sense of weakness 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 affencted with it. But I shall not any further enlarge upon the Doctrinal part of this Conclusion. Come we to make some improvement of it by way of Application: Which( as in the former) I shall direct onely two ways, by way of Consolation, Exhortation.  
1. By way of Consolation: Let this be put as another Ingredient into this sovereign Cordial, 
Consolation.  and be made use of for the bearing up the drooping spirits of all the Lords people under whatever Conflicts, in the midst of whatever straits and troubles his Providence shall bring them into. Which let it be applied first in a General, then in a Particular way.  
1. In a General way, in reference to the mystical 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 jerusalem,( 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 Jews 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 interpnted and applied, 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 read Dragon stood before the woman, to devour her child as soon 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 red how the two witnesses were slain, Rev. 11.7, 8. The beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them; And their dead bodies shall lye in the street of the great City, &c. Such havoc 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 sympathise 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 weakness. And therefore fear not. So we may hear the Lord animating and encouraging his people, the people of the Jews 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 righteousness. 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 thrash the Mountains, and beat them small, and shalt make the hills as chaff. Such was the Churches condition then, she was but a worm, trodden upon by every foot, very contemptible and despicable in the eyes of the World; yet the Lord willeth her not to fear, in as much as he, being her Guardian, would so assist and strengthen her, as that she should be able, not onely to withstand, but to conquer and subdue all her enemies, though never so many, never so mighty. Such a Restauration the Lord maketh promise of unto them; he would raise them out of that low estate. Those dead and dry bones should live again. So he willeth his Prophet Ezekiel to prophesy over them, Ezek. 37.4. Say unto them, O ye dry bones, hear the word of the Lord: Thus saith the Lord God unto these bones, Behold I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, &c. God would have his people know, and be assured of it, that by his power, his strength put forth in their weaknesse, they should be restored to, and established in their former estate. This he promised, and accordingly performed unto them. And the like he hath done and will do to his Church under the Gospel, to which that afore said prophesy 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 pass( saith he) in the last dayes, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills; and all Nations shall flow unto it. Which cannot well be understood of the Church under the Old Testament, which consisted onely of one Nation, the Jews, but of that under the New, where Jews and Gentiles shall meet together for the completing of it, and making it a full and a glorious Body; which it shall be, being in regard of the spiritual glory of it advanced above all the Kingdoms of the world. Many other Prophesies of like nature we meet withal in that, and other of the Prophets, wherein God hath promised to do great and wonderful things for his Church in the latter dayes. Now having such Promises, let not the present state of it, how weak and mean so ever it be, be any discouragement to any that wish well to it. That God who hath made these promises, being a God of power, is able to perform 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 weakness. human weakness is no obstruction to divine strength. That God to whom belongeth wisdom and power, can effect and bring to pass great things by weak means, if not without them,( as before you have heard.) That ston which nabuchadnezzar in his dream saw cut out of the mountain without hands, is said to have smote the Image, and to become a great mountain, and to have filled the whole earth, Dan 2.35. The Lord Jesus, who was conceived and born of a Virgin, not by the way of natural generation, as all others have been and are, but by the over-shadowing of the Holy Ghost, the immediate power of God, in his entrance into, and continuance in the world, he was mean and despicable, but now he is advanced to be King of Kings, and Lord of Lords, the Universal Monarch of the World. And as it was, and is with his Person, so shall it be with his kingdom, his Church, which though but a little ston, small in the beginning of it, shall yet smite the Image, the Image of the Beast, Antichrist, with his adherents, breaking in pieces all oppos●ie powers. Which having done, it shall then so increase and multiply, as that it shall fill the whole earth, exceeding all other Empires whatever. Thus shall the strength of God, and Jesus Christ, be made perfect in his Churches weakness.  
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 Jews, 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 nought, 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 rejoice, and shall see the plummet in the hand of Zerubbabel. Notwithstanding all their disdain and diffidence, they should see what they looked not for, and have cause to rejoice, 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 ston thereof with shoutings. And again, v. 9. The hands of Zerubbabel have laid the foundation of this house, his hands also shall finish it. Thus did the Lord begin and carry on that Temple work, not by any human 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 worldly Empires are, which for the most part are got and kept by force of arms; but by the Spirit of the Lord; by his strength made perfect in weakness. Which( as our Annotator writing upon the tenth verse of that Chapter, maketh use of it) is the singular comfort of the Church in all ages, and at this very day.  
And as it speaketh comfort to the Church in general, 
In a Particular way, to every drooping Spirit labouring under thesense of its own weakness.  so to every particular member of it that droopeth under the sense and apprehension of his own infirmity and weakness, whether Temporal or Spiritual. Each of which have an influence upon the soul. So have Temporal infirmities, such as are incident to the outward man, as Sicknesses, Losses, Crosses, Sufferings. These being sore and grievous to the flesh, they( as the Prophet Jeremy saith of the Sword and War, Jer. 4.10.) reach unto the soul. Being bitter, they reach unto the heart( as he hath it again, v. 18) filling it with sorrows and fears, breeding agonies and distempers in the soul. But much more spiritual Infirmities, the weakness of grace, the want of ability to do what is required in order to salvation, as to Resist Temptation, subdue Corruption, perform Duties, endure Sufferings. This cannot but come near a gracious soul, which is truly apprehensive and sensible of it. So it did this our Apostle, whom upon this account we hear crying out, {αβγδ}. O wretched miserable man that I am, Rom. 7.24. But let not any of these so seize upon a regenerate soul, as to cause a despondency in it. Thou art weak, and thy fainting which thou art subject to, shews thee so to be. If thou faint in the day of adversity, thy strength is small, Prov. 24.10. But however thou art hypocondriac in thyself, yet thou art, or mayst be strong in thy God, whose strength is made perfect in weakness. And therefore comfort thyself in him. So David is said to do in that great straight wherein he was at Ziglag, He encouraged( or comforted) himself in the Lord his God, 1 Sam. 30.6. And the like do thou, having God for thy God, now set his strength against thy weakness. remembering that the weaker thou art in thyself, thou art the fitter object for him to exercise and put forth his strength upon, which shall be made the more glorious in and by thy weaknesle. And therfore being hypocondriac in thyself, be strong in thy God. Is it so, that thou art reduced to straits, great straits, not growing what to do, yet faint not, remembering and believing what thou hast heard, that this is the fittest season for God to put forth his strength, to show his power. Ubi humanum deficit ibi incipit divinum auxilium. Where human 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 heroic 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 mayst thou say without boasting that thou art strong. Let the weak say, I amstrong, Joel 3.10. Though weak in thyself, yet strong in thy God. This by way of Consolation.  
In the second place by way of Exhortution, or Instruction, whereof divers Branches. 
Exhortation, or Instruction.   
1. Is Gods strength made perfect in weakness, then be we weak, 
Christians to be weak in themselves.  weak( I mean) in ourselves, truly apprehensive and sensible of our own weakness. This Gods children sometimes are not, not so sensible here of as they ought to be. And upon this account it is that God is pleased to exercise them in that manner that he doth, both in the outward and inward man, with Afflictions and Temptations, bringing them into, and holding them under some sad and sore conflict, that so having experience of their own weakness, 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 hid 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 oft-times by Afflictions and Temptations; herein leaving men to the experience of their own weakness, 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 hid pride from him, keep him from that spiritual pride which he was in danger of, from being exalted above measure, through that abundance of revelations, which he had above any other of his time,( as he tells us in the verse next but one before the Text,) that hereby being made sensible of his own weakness, 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 thoroughly sensible of our own weakness. Our spiritual weakness( I mean). As for other weaknesses, the weaknesses of the outward man, weakness of body, or weakness of estate, &c. these Temporal Infirmities we are sensible enough of( and oft-times too much.) Be we so of our spiritual weakness, the weakness of the inward man; our inability to walk or stand; to walk in the ways of God, to stand in his grace. How that we are not sufficient of ourselves to think any thing as of ourselves( which the Apostle tells us the best of Saints are not, 2 Cor. 3.5.) How subject of ourselves we are every moment, not onely to slip, but to fall; and that not onely into particular sins, but to fall away Totally and Finally from the grace of God. Such is our weakness. And this see that we be continced of, and acquainted with; that so, being thoroughly 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 without 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 show his strength upon; which is made perfect in weakness, in the sense of weakness.  
2. And being thus sensible of our own weakness, 
Making God their strength.  now look out of ourselves unto him to whom belongeth strength, making God our strength. So did David, who often so calls him. I will love thee, O Lord, my strength, Psal. 18.1. Let the words of my mouth, and the meditations of my heart be acceptable in thy sight, O Lord my strength and my Redeemer, Psal. 19.14. And so doth the Church, Isa. 12.2. The Lord Jehovah is my strength. And this do we, not onely calling, but making him so. Which do we by leaning upon him. Thus doth the impotent man make his staff his strength, by leaning upon it; which being sensible of his own weakness 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 weakness 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 ourselves. So doth the impotent person, who maketh use of a staff, the more feeble he is, the more weight he layeth upon it. And thus do we, being weak in other things be not weak in faith. This was Abrahams strength, when he was hypocondriac in his Body, that being dead( as the Apostle saith of him) yet he was not weak in faith, Rom. 4.19. still he believed and restend upon the promise which God had made to him. The like do we; having Gods promise for his support and assistance, rest upon him, and trust in him for the performance of it. Making him the strength of our life. The Lord is the strength of my life( saith David) Psal. 71.16. Living and walking in his strength. Which do we at all times, through our whole course, the course of our Active and Passive Obedience.  
1. In our Active Obedience; in performing of Deuties; here walk not in our own strength, 
In their Active Obedience, walking in his strength.  which( as you have heard) being trusted to, will be found to be no other but weakness, 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 weakness, 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 quiter 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 whilst we do, doubt not of his assistance, but be strong in him. Thus the Lord animates those who went about the rebuilding of his Temple, Zerubbabel and Joshua, the Prince and the Priest( both which are to join 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 public or private persons. whilst you go about Gods work, be ye strong in him, being comfortably assured that he will strengthen your hearts and hands, enabling you to perform what service it is that he calleth you to.  
2. And doing this in our Active, do we the like in our Passive Obedience; 
In their Passive Obedience looking up unto him for strength.  as in our doing, so in our suffering work. Is it so, that God by his providence is pleased to exercise us with any kind of trials, bringing us into straits, so as we know not what to do, which way to look, now look we upwards. Even as a man that is cast into a deep pit( as Joseph was by his brethren, Gen. 37.24.( not knowing how to get out, or which way else to look; he looketh upwards. So let the Lords people do, being by his providence cast into a pit( as Heman complains that he was, Psal. 88.6. Thou hast laid me in th● lowest pit, in darkness 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 pass, that when they shall be hungry, they shall fret themselves, and cursae their King and their God, and look upwards. Their Idol not succouring them, they shall look up to heaven, to see if any aid would come from thence. And this let all true Worshippers do; creature helps failing them, let them now look upwards, lifting up their eyes and hearts unto their God. nevertheless 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 show his power, and make his strength perfect in our weakness. This do we in public Calamities, when it goeth ill with the Church, now pray we as the Church doth, Isa. 51.9. Awake, awake, put on strength, O arm 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. stir up thy strength, and come and save us. And the like do we in our private distresses. In all our Conflicts, of what kind soever they be, whether outward, or inward, temporal, or spiritual, still call in God to our assistance and help; making him our strength, seeking unto him, and trusting in him.  
And thus making him our strength, now wait upon him. 
In straits waiting upon him.  This all the Creatures are said to do in a natural way; having their subsistence in him and from him, they wait upon him. The eyes of all wait upon thee, Psal. 145.15. And this do we in a spiritual way. As at all times, so in our straits and trials, looking up unto God, and committing ourselves to him, now let us wait upon him, waiting for a gracious Answer to our prayers. And this do we Quietly, and Patiently.  
1. 
Quietly, not murmuring against him.  Quietly, not murmuring or repining. This was the sin of the Israelites in the wilderness; 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 quarreling 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 day 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 public Calamities, 
In public Calamities.  troubles, persecutions; not knowing what to do, now harken to the advice which Moses gave unto the Israelites in that great straight wherein they were, when being come to the read Sea they saw the Waters before them, the Enemy behind them, and the Mountains on each side of them, not knowing what to do; Now( saith he) stand still and see the salvation of the Lord, Exod. 14.13. This do we in the like cases; being reduced to great straits, and left destitute of Creature succours, now Stand still, Sit still. That is the counsel which the Prophet Isaiah giveth unto the People of the Jews 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 ways 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 Jews then made use of, in seeking help from foreign Nations, from the Egyptians, which God had expressly 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 Jews, Isa. 26.20. Come my people, enter thou into thy Chambers, and shut thy doors about thee, hid thyself as it were for a little moment, until the indignation be overpast. Thus will men do, being abroad, and seeing a storm a coming, they will hast home to their houses, to take shelter there, there abiding, till it be over. And in times of danger, when the house is beset, they will retire into the secretest, and surest rooms of it, shutting and barring the doors, making all fast after them. And the like course are Gods people to take, fore-seeing his judgements a coming upon the Nation, or place where they live, they are by faith to enter into the Chambers of his Protection, and committing themselves unto him, quietly to wait for his salvation. Thus did Noah, fore-seeing the Deluge which was coming upon the world, he with his family entered into the Ark, according as God had directed him, Gen. 7.17. there abiding and riding it out, though having neither sail, 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 public 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 public Calamities, 
In private Distresses.  do we the like in private distresses. Here, what ever our condition be, taking notice in whose hands we are, with whom we have to do, the great God to whom belongeth power, both {αβγδ} & {αβγδ}, Potestas& Potentia, Authority and Strength, so as he both may and can dispose of us as it pleaseth him, let us quietly submit unto him, and wait upon him. I was dumb( saith David) and opened not my mouth, because thou Lord didst it, Psal. 39.9. Thus wait we upon our God quietly.  
2. And as Quietly, so Patiently. If we hope for that we see not, 
Patiently, not limiting him.  then do we with patience wait for it, Rom. 8.25. This do we in our straits and troubles, hoping for a seasonable and comfortable issue, which God hath made promise of to his people, 1 Cor 10.13. Let us now with patience wait upon him for it. Rest in the Lord, and wait patiently for him, Psal. 37.7. As not murmuring against him, so not limiting of him. This is one thing which we find charged upon the Israelites in the wilderness, 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. whilst in our troubles and sufferings we wait upon God, let us not dare to limit him, whether as to the manner or time, how or when he shall deliver us. It was a desperate speech of that impious King of Samaria, when having for a time waited for some succour from the Lord, which the Prophet Elisha is conceived to have made promise of, his expectation was not answered, but the famine increased more and more, he breaketh forth into that passionate and blasphemous language, Behold( saith he) this evil is of the Lord, what should I wait for the Lord any longer? 2 Kings 6. ult. What he spake, do not we dare to think. But let the Psalmists resolve be our rule and practise, Psal. 123.2. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of of a maiden unto the hand of her mistress, so our eyes wait upon the Lord God until 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 lye; though it tarry, wait for it, because it will surely come, it will not tarry, viz. not beyond the time appointed, Hab. 2.3.  
Which let us rest assured of. Thus looking up unto, 
Christians thus waiting, to rest assured of Gods perfecting his strength in their weakness.  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 weakness; manifesting it in supporting and delivering us.  
1. In supporting of us, Hereof David had comfortable experience, as we may hear him often acknowledging it. 
In Supporting them.  Thy right hand hath holden me up( saith he) Psal. 18.35. By thee have I been holden up from the womb, Psal. 71.6. And the like will the Lord do for his people who trust in him, showing his power in their weakness. 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, enabling them as to do, so to suffer what he calleth them to. Thus whilst he casteth them down with one hand, he holdeth them up with the other. whilst 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 arms, Deut. 33.27.  
2. And thus supporting us under our trials, he will also deliver us out of them. 
Delivering them.  This he can do, and this in his own time he will do. Many are the afflictions of the righteous, but the Lord delivereth him out of them all, Psal. 34.19. God is faithful, who will not suffer you to be tempted above what you are able( through his strength) to bear, but will with the temptation also make a way to escape; 1 Cor. 10.13. {αβγδ}; He will make an out-going, find an out-let for his people. Bringing them into straits, he will find out a door or a window, to let them out at. So he did in a literal sense for his servants Peter and other of the Apostles; they being close prisoners, he sent his Angel to open the prison doors for them, and to bring them forth, Acts 5.19. And the like for Paul, when the Jews took counsel to kill him, and the governor of Damascus, who kept the City with a garrison, was ready to apprehended him, now in this straight 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, ways and means, to themselves and others( it may be) unknown and unthought of, to let them out from their sufferings. Which some way or other in his time he will do, putting an end to them. And that a comfortable end. 
Making the end comfortable.  So he did to his servant Job. Ye have heard of the patience of Job( saith St. James) and have seen the end of the Lord, Jam. 5.11. how he rewarded his patience in suffering, by giving him a comfortable issue out of it, making him an abundant recompense 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 weakness 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 ourselves; 
Christians to give God the glory of his strength put forth in their weakness.  let us give unto God the glory of it; acknowledging his strength thus made perfect in our weakness. Ascribing all, not unto our strength, but his strength. Ascribe ye strength unto God( saith the Psalmist, speaking of the great things which God had done for his Church) Psal. 78.34. What was done for them, it was not to be imputed to any strength of their own, but to his strength. The God of Israel is he that giveth strength, and power to his people( so it there followeth) v. 35. And the like do we, having been supported under our sufferings, and delivered out of them, now ascribe we strength unto God, giving him the glory of his power, herein exercised and manifested. Thou art worthy, O Lord, to receive glory and honour and power, that is, to receive the praise of thy power; so sing the four and twenty Elders, Rev. 4. ult. And herein let every of us join 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 shown 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 kingdom, 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, showing what great things he hath done for us. And whilst we declare this unto others, confess and aclowledge it unto him, praising, and blessing, and magnifying his name for all the manifestations of his power, in and upon us. Be thou exalted, Lord, in thine own strength, so will we sing, and praise thy power, Psal. 21.13. Let him that is our strength, be our Song. So the Prophet Isaiah directs the Lords people to say, Isa. 12.2. The Lord Jehovah is my strength and my Song. And this let us do. Having had experience of Gods power in supporting and saving us, working temporal salvations for us, now bless and praise him for it. This was Davids practise, as he declares it, Psal. 59.16. I will sing of thy power( saith he) yea I will sing aloud of thy mercy in the morning, for thou hast been my defence and refuge in the day of my trouble, unto thee, my strength, will I sing. The like do we. Forget not to give unto God the glory of his power and strength manifested in our Temporal Salvations. Much more in our Eternal Salvation. That he hath rescued us poor lambs, not onely out of the paw of the Lion, and the paw of the Bear( as David saith he had done him, 1 Sam. 17.37.) delivering us from many temporal dangers, but also from the great goliath, from the power of Satan, giving us the victory over all our spiritual enemies. And among the rest, over death itself. Herein hath his strength been made perfect in our weakness. Which let us thankfully acknowledge to his praise and glory. Thanks be to God, who giveth us the victory through our Lord Jesus Christ, 1 Cor. 15.57. Not unto us, O Lord, not unto us, but unto thy name give glory, Psal. 115.1.  
To these Uses let me add but one more, and that briefly. 
Christians to imitate God, exercising their strength in their Brethrens weaknesses.  Is this Gods way, thus to make his strength perfect in weakness, let us herein propound him as a pattern for our imitation, doing the like to our Brethren, being merciful to them, as he is to us. Be ye therefore merciful, as your father also is merciful, Luke 6.36. Exercising and putting forth the power which he giveth unto us after the like manner, in succouring and relieving, supporting, and strengthening them in their weakness. It is Jobs speech to his friend Bildad, who pretended to come to be a Comforter to him in his distress. How hast thou holpen him that is without power? how savest thou the arm 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 weakness.  
1. Let it so be in their Outward Infirmities. In their want of necessaries, or conveniencies, 
In their Temporal weaknesses, succouring and relieving them.  be ready to make supplies out of that store which God hath given us. It had been a sad charge, had it been true, which Eliphaz charged upon Job, Job 22.7. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. A Charge which lieth too justly against many, to whom God hath given great estates, yet they will afford little or nothing to the poor, who stand in need of meat and drink, and are ready to perish for want of it; however, nothing proportionable to what God hath given to them. So it was with churlish Nabal, who when David being in the wilderness, 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 address 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. remembering 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 ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; For I was a hungered 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 hungered, 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, ye have done it( or not done it) unto me. Those who will show no mercy to their Brethren here, how can they expect mercy from God here, or hereafter? But I shall not enlarge.  
2. Thus stepping into their Temporal, do we the like to their Spiritual Infirmities. 
In their spiritual weaknesses bearing with them, and strengthening them.  Being Infirmities, let us bear with them, and bear them. We that are strong, ought to bear the infirmities of the weak, Rom. 15.1. Not taking offence at them. Much less 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 whilst 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 whilst we take heed of being accessary to their falling, now far be it from us to rejoice 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 meekness, Gal. 6.1. Thus let the strong help the weak. Not discouraging or disheartening them, but comforting and strengthening them. That is one thing which Paul exhorts his Thessalonians to, 1 Thes. 5.14. Now we exhort you brethren( saith he) &c. Comfort the feeble minded support the weak. And the Prophet Isaiah calleth upon the Lords people to do the like, Isa. 35.3, 4. Strengthen ye the weak hands, and confirm 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 weakness; or by reason of any evils felt or feared; by acquainting them with Gods promises, their own experiences, so ministering to them what Cordials may be proper for them, for the supporting and strengthening them. This doth our God for us; In our weakness 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 weakness, done with this useful Subject, which having finished, I shall now make use of Pauls farewell 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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