Sermons Volume 4

SERMON XIII. ON MARK X. v. 26.

I N this Verse you have the Entertainment of Christ's Doctrine concerning the Difficulty of Rich Men's being saved: The Effects of it are two. (1.) A great Wonder or deep sense of this difficulty, They were astonished out of measure. (2.) An anxious Question, And they said among ••• mselves, Who then can be saved?

For the first Branch, their great Wonder, 〈 in non-Latin alphabet 〉 , they were struck at Heart, astonished out of measure: We meet with it before at the first Proposal of this difficulty ••• y were astonished at his words ; but now when Christ had rendered the reason, and reassumed the former difficulty, It is easier for a Camel, &c. this doth increase the astonishment, and it is not barely said, they were astonished, but out of measure so. Let us a little inquire into the Reason of this Wonder, why should the Disciples be so troubled at this speech? they were poor, or however had lest all and followed Christ, as it is in the next words.

(1.) Some say, it was for Others, to see so great a part of the World cut off from all Hopes of Salvation. Tho' all have not Wealth, yet there are few but do desire it, and that Desire may hinder as well as the Enjoyment, therefore they being solicitous for the Salvation of others, they were astonished, and said, Who then can be saved? Certainly it is good, not only to work out our own Salvation, but to affect the Salvation of others. We have a saying, Omne bonum est sui diffusivum, all good seeks to propagate itself; as Fire turns all things about it into fire. This is the Disposition of God's People, when they have found any Comfort and Benefit by Christ themselves they desire others should share with them, and be partakers of the same Grace, and Heirs of the same Promises. David after many roarings and disquiets, when he had found that Penitent Confession of sin was such a notable way for the easing of his own Conscience, and had seen the fruit of humble dealing with God, he Pens the 32 d. Psalm, which is Maschill, a Psalm of Instruction, and so is willing to teach others the way: So Andrew calls Peter when he had found Christ, John 1.41. and Philip calls Nathanael, v. 45. Carnal things are possessed with Envy: They that are rich and great in the World would shine alone, and when they are gotten to the top themselves, they are loath to teach others the way to climb up after them. But it is not so with spiritual things, Grace is Charitable and Communicative. Indeed where any take up Religion out of Faction and Carnal Aims, they would inclose the Common Salvation, and Envy the Profession and Hope of it to others, that they may be the better esteemed and respected themselves. It is observed of Mules, and other Creatures that are of a mixed and Bastard Production, that they never Procreate and Beget after their kind. Mungril Christians are envious rather than Communicative: But those that have really tasted of the sweetness of Christ themselves are glad of Company, and it is a great satisfaction to them, to hear that others are in a towardly or hopeful way of Salvation, 1 John. 1.3. That which we have seen and heard declare we unto you, that ye also may have fellowship with us, • nd truly • ur fellowship is with the Father, and with his Son Jesus Christ: The Apostle had Fellowship with Christ, and therefore was so Zealous to bring others to the Enjoyment of that Privilege; therefore this might be one reason why the Disciples that were safe as to their own particular, and had left all and followed Christ, were troubled to hear that it was so hard for rich Men to be saved. Surely this Charitable Disposition becomes us well, and answers the great Patterns we have in the World. We read of some that were so zealous for the Salvation of others, that in some sense they prefer'd it before their own. Blot me out of thy Book that thou hast written, saith Moses, Exod. 32.32. And Paul, I could wish that myself were accursed from Christ for my Brethren, my Kinsmen according to the Flesh, Rom. 9.3. So much of Personal Happiness as resulted to him from Communion with God, he could even lay it down at God's feet for their sake. These are rare Instances I confess, but some portion of this Spirit all should have; Charity seeketh not her own, 1 Cor. 13.5. Chrysostom saith, I cannot believe it is pos • ible for that man to be Saved, who doth not labor to procure and further the Salvation of his Neighbor; for whoever would go to Heaven, would not go to Heaven alone, but laboreth to draw others along with him: Vid. Chrysostom de Sacerdot, lib. • . It was out of Zeal for the Salvation of others.

(2.) The former Reason was Good, and argued a Gracious Disposition in them; but this that I shall now give, is of a worser alloy, and argues weakness: And yet I cannot but think that this had an influence upon them, viz. The Hopes of an Earthly Kingdom, and the great Emoluments and Preferments they expected thence. Christ's own Disciples were deeply Levened with a Conceit of an Earthly Kingdom which the Messiah should set up. And though they had left all, and followed him in his poor Estate, yet they expected Greatness, and Honor, and the Confluence of all worldly Blessings, when the Kingdom of the Messiah should begin; and therefore when they heard Christ again and again expressing himself concerning the difficulty of Rich Men's entering into the Kingdom of God, They were astonished out of measure ; as finding all their Carnal Hopes dashed at once. I cannot but think this was one Cause of their Astonishment, because in all their Converses with Christ, they bewrayed a spice of this Humour. Two Instances I shall give as a pregnant proof of it: One when they were at the Sacrament, a little before the Death of Christ; There was a strife amongst them, which of them should be accounted the greatest, Luk. 22.24. They understood that the Kingdom was consign'd to them in that Ordinance, and they were framing of Principalities, and striving who should have the highest Preferment and Office in this Kingdom: Nay, you shall see after Christ had suffered such ignominious things at Jerusalem, this Conceit abode with them; and therefore after his Resurrection, they come to him with this Question, Acts 1.6. Lord! wilt thou at this time restore again the Kingdom to Israel? They thought the Messiah would set up a Temporal Kingdom over all Nations, and that they should at least be Princes and Lord's under him, in the Exercise of his Dominion and Sovereignty. Justin Martyr tells us, That the Heathens imagined some Insurrection that the Christians would be guilty of against Magistracy, because they spoke so much of the Kingdom of Heaven; and well might they be excused of their Jealousy, and of this Surmize, since Christ's own Disciples were so far mistaken in it, whom he had so often warned of the Cross, and to whom he had expressly said, that his Kingdom was not of this world. But we see hence, that the best are too Carnal, and too apt to mind Earthly things, and please themselves with the Dreams of an happy Estate in the World. The Appetite of Temporal Dominion, and Wealth, and Honor, and Peace, is Natural to us, and we think God doth us wrong, if he doth not make us flourish here. All God's Children find something of this Disposition in themselves, even whilst they are under the Cross, they do too little Comfort themselves with the Meditation of the Glory of the World to come; but are always feeding themselves with Desires and Hopes of an Earthly Happiness, and of turning the Tide and Current of Affairs that seem to be against them, that the World may more smile upon them, and befriend them more, and when they are frustrated and disappointed of this Hope, their Soul saints, and they are astonished out of measure. O this is a sign that our Conversation is not in Heaven, and that we do not seek the things that are above, and are not perfectly subdued to the Will of God, who many times sees the Cross to be necessary and profitable for us: And therefore to please ourselves still with Carnal hopes and Dreams of a Commodious and Comfortable Condition in the World, is not for a Christian.

(3.) The sense of this Difficulty might revive the Thoughts of other Difficulties. Other things besides Riches might obstruct them, and hinder their passage to Heaven; and therefore even those that had left all, and followed Christ, were astonished out of measure, when they understood the way to Heaven to be much harder than they formerly conceited. Certainly it is good to think of the General Case, when one instance is given: Is it hard to the Rich, and not to the Poor? have they no Temptations? When we hear strict Doctrine pressed, we should not put it off to others, but fear for ourselves. The poor Disciples were astonished out of measure when Christ spake to the Rich—How hard it was for them to enter into the Kingdom of Heaven.

(4.) Possibly this Astonishment might arise from Fear of the success of the Gospel, wherein they were to be employed as Instruments, when they heard that Rich men were not likely to prove Friends, but rather Enemies to the Kingdom of God: Alas, what should they do that had parted with all, and were like to be left destitute to the mercy of an unkind World! If the great and mighty men of the World, who should be their Props and Supports, should so hardly be gained; alas then how should they go abroad and preach with any Efficacy for the saving of Souls! Now whether this, or that, or all caused the wonder, I will not now determine; all these have an Influence upon it, and for these Reasons they were astonished out of measure. This is the first Effect, their Wonder.

The Second Effect is, a Doubt moved among themselves privately, Who then can be Saved? This Question may be looked upon either

(1.) As a Question of anxious Solicitude: Alas! how is it that any can be Saved! Or,

(2.) Of Murmuring and secret Dislike; why, if it be so, who is able to receive this severe Doctrine, or to enter upon this strict Course? Now which of these shall we take it to be? Either for a Question of anxious Solicitude; or a Question of Murmuring and secret Repining? I answer:

(1.) I suppose this Question expresseth their anxious Solicitude, and so for the main it is a good Question: When we hear strict Doctrine, it is good to be moved with it, and fall a questioning. Many hear it over and over again, yet are slight, no Wonder, no Astonishment in their Hearts; therefore it is good when it is weighed and laid to Heart. This Question of the Apostles brings to mind a saying of one, when he heard Christ's Sermon in the Mount read to him, he cried out, Aut hoc non est Evangelium, aut nos non sumus Christiani: Either this is not true Gospel, or we are not true Christians.

(2.) There might be something of weakness, mixtures of Infirmity; I cannot say there was nothing of Murmuring and Dislike; the muttering, or saying this among themselves seems to infer it; they durst not make Christ conscious to the Question, for it is in the Text, They said among themselves ; that is, they muttered privately, and so it argues there was something of dislike.

(3.) This weakness was not to a prevalent Degree, so as to make them take offense, and depart from Christ, as we find others did upon the like Occasion, when Christ had preached something strict and contrary to their Humour, John 6.60, 61. Many of the Disciples when they heard this, said, This is a hard saying, who can hear it? When Jesus knew in himself that his Disciples murmured at it, he said unto them, Doth this offend you? What and if you shall see the Son of Man ascend up where he was before, &c. And from that time many of his Disciples went back, and walked no more with him, Ver. 66. Now these, though they were astonished at the strangeness of the Doctrine of Christ, yet they did not reject, or refuse the belief of it. There was more of anxious Solicitude, but somewhat of muttering, Who then can be saved.

Doct. When the Difficulties of Salvation are sufficiently understood, and laid forth, we shall wonder that any are, or can be Saved?

I shall prove,

• 1. That it is a Difficult thing to be Saved.
• 2. Wherein the Difficulty of Salvation doth lie.
• 3. Shew, how this ought to be seriously minded and regarded by us, that it is such a difficult thing to go to Heaven.

I. That it is a Difficult thing to be Saved. Christ showeth that, Matth. 7.14. Strait is the Gate, and narrow is the way that leadeth unto Life, and few there be that find it. The way to Heaven is somewhat like that which is described, 1 Sam. 14.4. And between the passages by which 〈◊〉 sought to go over unto the Philistines Garrison, there was a sharp rock on the one side, and a sharp rock on the other side: So is our way to Heaven a strait Way, between Rock and Rock; here is the Rock of vain Presumption, and there the Rock of Despairing Fears. Indeed the Text tells us of two things, the Gate strait, the way narrow. The Gate is strait, the Entrance into Religion hard; there must be Repentance, and bewa • ing our former Sins; the working up the Heart to a fixed Resolution against Sin, and a serious dedicating ourselves to God: O how hard is it to pass through this Gate! And then there's a narrow Way, full of Difficulties to Corrupt Nature; our L • sts are impatient of any restraint, and we are loath entirely to give up ourselves to do and suffer God's Will: So Matth. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force. It is no wonder that Earthly Kingdoms are surprised by Violence, but it is strange that the Kingdom of Heaven should suffer Violence; how shall we understand this? Viole • ce doth not signify unlawful Attempts, but earnest Diligence. It is not an Injurious Violence, such as snatches at Earthly Crowns, but the Industrious Violence, a Resolution to break through all Impediments, and take no Nay, no Discouragements can much abate our Edge, and take us off from our pursuit of the Heavenly Kingdom: So 1 Pet. 4.18. A Righteous Man is scarcely saved ; 〈 in non-Latin alphabet 〉 , with much ado he gets to shore, he makes a hard shift to get to Heaven. This is enough to intimate the General Truth, that there is difficulty to get to Heaven.

II. Wherein lies the Difficulty of Salvation? The Reason of doubting is this: Because God's Terms, upon which Heaven is offered, are gentle and sweet, Mat. 11.30. My Yoke is easy, and my Burden is light. The Law which God hath given us is Holy, Just, and Good, becoming a God to give, and a Creature to receive, Rom. 7.17. The Law is holy, and the Commandment is holy, and just, and good: A Law, such as a Man would choose if he were at Liberty, and at his own Option and Choice. Therefore how is it so difficult, especially since there is so much strength given, habitual strength, Eph. 2.10. We are his workmanship, created in Christ Jesus unto good works: We are fitted by his Grace, and there is so much Actual strength, I can do all things thorough Christ, which strengtheneth me, Phil. 4.13. God is no Pharaoh, to require Brick where he gives no Straw: And therefore since the way is so Good, his Yoke so easy, and there is so much Strength given, and since the Encouragements are so many, both from the Work, and from the Wages. From the Work itself; Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.7. There is a great deal of Peace, Comfort, and sweetness in walking with God, as those that travelled to Zion, Passing through the valley of Baca, make it a well, the rain also fil • eth the pools, Psal. 84.6: So they meet with many comfortable refreshings in a Course of Godliness. And then for the Wages, God is a Rewarder of them that diligently seek him, Heb. 11.6. Well then, (to sum up all) these things concur, Since the Way is plain, the Helps many, the Promises full and sure; why is it so difficult to go to Heaven? I Answer: The fault is not in God, but in our own selves, in our own Hearts, in our addictedness to Temporal Satisfactions: And therefore when God calls us off from the Interests and Concernments of the present World, wholly to look after the Interests and Concernments of the World to come, the disposition of our Flesh, or Carnal Nature, and the Course of God's Institutions will not suit. And this must needs be a very great Difficulty, not easily removed: Because, (1.) It is Natural to us. (2.) It is increased by Custom. (3.) I • hath a powerful Efficacy upon us to hinder us from walking in the ways of God, that are so sweet and pleasant.

(1.) This is Natural to us, to be led by Sence, or to be addicted to present things. There are three sorts of Beings in the World: Angels that are pure Spirits without Flesh, these were made for Heaven, and not Earth: There are Bruit-Creatures, that are Flesh without Immortal Souls, these were made for Earth, and not Heaven: And there is Man, a middle Nature between both these, that hath a fleshly Substance, and an Immortal Soul, made partly for Heaven, and partly for Earth, as partaking of both; he hath a Body that was made out of the Dust, and so fitted to live in this World; and he hath a Soul that came down from the Superior World, and must return thither again. Now these two things must be regarded, according to the Dignity of the parts of which Man consist • h, his Earthly part, and his Heavenly part. The Soul being the better part, the Perfection and Happiness of it should chiefly be looked after; the Good of the Soul is the Enjoyment of the ever blessed God, this should be our main Work and Business, and the good of the Body should be looked after in an inferior and subordinate manner. The good of the Body is Meat, Drink, Wealth, Honor; these things are to be looked after in our passage to Heaven. The Good of the Soul is the Chief Good, and so should be looked after as our Great End and Scope, and the Good of the Body minded only as a Means. Man was made for Earth in his passage and way to Heaven, but his Home and Happiness is in Heaven, where he is to enjoy the Blessed God, among his holy Angels, and those Blessed Creatures that dwell above, in the Region of Spirits. This was the End for which Man was Created, and while Man continued Innocent, he had a Heart inclined and disposed towards God as his chiefest Good; he sought the Good of his Soul, and was to Love him, and Fear him, and Serve him, and Depend upon Him as the Fountain of his Happiness. But by the Fall Man was drawn off from God to the Creature, to seek his happiness there: They have forsaken the Fountain of living waters, and hewed them out C • sterns, broken Cisterns that can hold no water, Jer. 2.13. Not only Adam in his own Person, but all his Posterity are turned from God to the Creature. Now Man in his pure Naturals, is inclined to the Creature, which conduceth to the Satisfaction of the Earthly part, and not to God, wherein the happiness of his Soul lies. This will be evident to you, if you consider, that though the Soul be Created by God, yet it is Created destitute of Grace, or Original Righteousness; and being destitute of the Image of God, or Original Righteousness, it doth only accommodate itself to the Interests of the Body, and seek the happiness of the Body: For where there is not a Principle to carry us higher, it can only close with things present, and known, such as are the pleasures of the Body, and the Interests of the Bodily Life, and so forgets God, and what concerns the Enjoyment of him. And so it is said, Rom. 8.5. They that are after the flesh, do mind (or favor) the things of the flesh, and they that are after the Spirit, the things of the Spirit: Therefore take Man in his pure Naturals, as destitute of Grace, his Soul forgets it's Divine Original, and so conforms itself to the Body, and only seeks it's Welfare and Happiness; and thence proceeds all our mindlesness of God, and averseness to him; our unruly and inordinate Appetites of Temporal things, and the Confusion, Weakness, and Disorder that is seen in the Life of Man, and all his Operations and Faculties. Hence comes that dullness and slowness that is in his Understanding to conceive of Spiritual things, his acuteness in Back and Belly Concernments. He that lacketh these things, is blind, and cannot see afar off, 2 Pet. 1.9. He is sharp-sighted in all things that concern the present World, but cannot see things to come; and until the Lord make a gracious Change upon him, he sees nothing of the worth of Salvation, or of a need of Christ, and making any serious preparation for Eternity. Hence comes that averseness of Will to what is truly Good, that he cannot endure to hear of it, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be: And while the Soul is so, it hath such a bent and proneness to that which is evil, or what concerns our Interest in the World. Hence it is that our Memories are so frail and slippery as to that which is good, and so tenacious of that which is evil: Good things easily slip from us, as clear water thro' a Grate; but Evil things, as slime and mud stick with us. Hence comes his Affections to be like Tinder, to take Fire at the spark of every Temptation, the Affections are awakened and stirred presently; but in Holy things they are like Fire in wet Wood, that needs much blowing, and much Excitation. Hence it is that in the Course of our Lives we take up with the Interests of the present World, and make no provision for a better Life: We are lovers of pleasures more than lovers of God, 2 Tim. 3.4. and forsake God for the present World; 1 Tim. 4.10. Demas hath forsaken us, having loved the present world. Well then, by a Natural Constitution, we are utterly at a Loss, the Soul being destitute of a Principle that should carry it to look after Spiritual things, as it's great Scope and Interest, it • holly purveys and ca • ers for Bodily Pleasures, and the Honors and Profits of the present Life: Her • lieth the great Difficulty in the way of Salvation.

(2.) This Addictedness to present things is increased by our Converse in the World: So that besides Natural Inclination, there is inveterate Custom, whereby this Inclination to Carnal Satisfactions, such as Riches, Pleasures, Eas • Safety, and Sensual Delights, is strengthened and deeply engraved in us. The first Years of a Man's Life are merely governed by Sense, and the Pleasures of the Flesh are born and bred up with us, by which means we come to be stiff, and settled in a Carnal Frame. Custom is another Nature, and therefore the more we are accustomed to delight in any Course of Life, we are weaned from it with the greater difficulty: Ier. 13.23. Can the Ethiopian change his skin, or the Leopard his spots, then may ye also do good, who are accustomed to do evil. Every Act disposeth the Soul to the Habit, and after the Habit or Custom is produced, every new deliberate Act adds a stiffness of bent, or sway unto the Faculty, wherein the Custom is seated: So that by degrees we grow into an Obstinacy and strength of Will in a Carnal Course, which is called hardness of Heart, or a Heart of stone in Scripture. A Man is ensnared by his Customs, whatever they be; for an Addictedness in the General to Carnal Satisfactions, brings a Slavery upon us. So if Men be addicted to this or that Carnal Satisfaction, it brings Slavery upon them; as a Man that is given to Wine, Tit. 2.3. Not given to much wine. The word in the Original, is, 〈 in non-Latin alphabet 〉 , ensnared by Wine; or a Man that is given to Women, 2 Pet. 2.14. Having eyes full of Adultery, and that cannot cease from Sin. Men by the Tyranny of Custom, become so Impotent to resist their Lusts, that the satisfaction thereof becomes their very Element, out of which they cannot live: It is their Eden, and their Heaven, their very Paradise, though' at length indeed they find it to be their Hell. And of all evil Customs, Covetousness or Worldliness is most dangerous, because it is of more Credit, and of less Infamy in the World; and besides, it doth multiply it's Acts most, and works incessantly: And therefore we read of Hearts exercised with covetous practices ; 2 Pet. 2.14. Their Hearts are always running on the unworthy things of this present World. Now while worldly Men's Hearts are so deeply died with such Desires, as carrieth them out to such things, they are hardly Saved. Well then, Here is another Reason of the Difficulty, that our Lusts are born and bred with us from our Infancy, and can plead prescription; and Religion cometh afterwards, and findeth us biased and prepossessed with other Inclinations, which by reason of long use cannot easily be broken and shaken off.

(3.) Let us now consider the great Efficacy and Power which this Inclination to Temporal things hath upon us, and then you will see it is very difficult for us to enter into Heaven.

1. This Inclination and Addictedness to present things weakens our Sense of the World to come, and then our Reward hath no Influence upon us to move us and encourage us to serve God. Whilst the World bears bulk in our Eye, heavenly things are of small, or of no value with us. Satan blinds us as the God of this World, 2 Cor. 4.4. that is, by the Love of the World. Christ cured the Blind man by anointing his Eyes with Clay, but the Devil puts out the Eyes of our Souls with this thick Clay, for Gold is so called; Habbac. 2.6. That ladeth himself with thick clay: He blinds us so, as we cannot have a true sight and persuasion of the Truth and Worth of things to come. We cannot look afar off into the other World, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. Mountains seem Mole-hills only at so great a distance; Heaven is as a matter of nothing, in Comparison of present things: As in a Prospective Glass, look at one end of it, it greatens the Object, at the other end it lessens the Object. Thus when we look upon things to come through the Glass of our own Passions, and Carnal Affections, they are nothing, they have no Force nor Power to move us. Saith Austin,

2. This Addictedness to present Delights and Pleasures, makes us Impatient of the Restrain • s of Religion. Our Natural Desires carry us to those things which Religion f • rbi • s: We cannot endure to be bridled, and kept from forbidden Fruit, but we have all an Appetite after it, Psal. 2.3. Let us break their bonds asunder, and cast away their cords from us: And Ier. 5.5. They have altogether broken the Yoke, and burst the Bonds. And Rom. 8.7. The carnal mind is Enm • ty against God, for it is not subject to the Law of God, neither indeed can be. Nitimur in vetitum, the Prohibition doth but Irritate Corruption, as a Stream, if checked, grows more furious. A Man wholly given up to present Satisfactions, cannot endure the Yokes and Fetters Religion would lay upon him, he would be a free Creature, and live as he list. Indeed it is to be a Captive Creature, but this he accounts his Liberty and Freedom.

3. It maketh those Duties seem irksome and unnecessary, which are necessary as the way to Salvation. Look into the Book of God, and you will find we are called upon to strive to enter into Heaven, and required to work out our Salvation with fear and trembling, Phil. 2.12. with all holy Solicitude, with all lively Diligence, to be still employed in this Work; to strive to enter in at the strait Gate: Luke 13.24. To walk worthy of God, who hath called us to his Kingdom and Glory, 1 Thes. 2.12. Now they that are addicted to Ease, Pleasure, and Sensual Delights, cannot endure to be held to this Work; they do either openly refuse this Work, or delay it, which is the more modest Denyal, or else are cold in it. Some profane Persons cast off all care of Duty, as if Religion were but a Point of Policy, Heaven but a Dream, and Hell but a false Fire, the Gospel but a Fable to busy Men's heads with, and so resolve to please the Flesh, and never trouble themselves about uncertain Futurities. Many thus live in defiance of God and Christianity, or else they delay to a more convenient Sea • on, they have no mind to the Work; Acts 24.25. Go thy way for this time, when I have a more convenient season, I will send for thee: Lust must have present Satisfaction, but Christ comes always out of Season. When Christ makes an offer of Heaven to their Souls, hereafter they will be glad to hear of him, but now he comes before the time. As he said in Seneca, A quinquagessima in otiam • iscedam ; when I am fifty years old, then I will retire and study Philosophy: So when their youthful Vanities are spent, then they wi •• look after these things. When the Heart cannot keep out Light and Conviction of our Duty, it seeks to keep off Care, and so by making fair Promises for the future, we illude the Importunity of present Conviction: Or else a Heart addicted to present Satisfaction is very cold in Religion, for the Heart that is diverted by other pursuits, cannot make Religion it's Work, but only minds it by the by: The World, that is their Business, but Religion that is put in the place of a Recreation, and they mind earthly things ; Phil. 3.19. their Heads and Hearts are full of the World, so that they have no room for God: Their Time, Thoughts, Discourses, are wholly swallowed up of present things, and complying with their present Lusts.

4. This Addictedness to present Satisfactions, will make us shrink at the Trials God exerciseth us with, before we go to Heaven: Acts 14.22. Through much Tribulation we must enter into the Kingdom of God. All good things are hard • o come by, and God will show, that Heaven is worth something. When Men have cheap thoughts of it, God will enhance the price of Heaven. There must be striving and suffering before we get thither. The howling Wilderness was the ready way to Canaan. The Captain of our Salvation was made perfect thro' suffering. We should else neither esteem the Cross of Christ, nor long for Heaven. But present Ease, present Safety, present Wealth, doth wonderfully inchant us, to have good days here, and a quiet Life without any trouble. If we could compound with God for this World and Heaven too, then we should like it: But now while we are so wholly inclined and addicted to present things, it must needs be a difficult thing to hear of Trials and Crosses that we must endure.

III. This Difficulty must be sufficiently understood, and seriously thought of by us. And here

(1.) Negatively. We should so reflect upon the Difficulty, 1. Not to Murmur against God because Heaven is not to be had upon cheaper Terms, and his ways lie so cross to our desires. Take heed of this; as if he were envious, and had not a good respect for the Happiness of his Creature. It is but reasonable that we should labor for Heaven as we do for all other things that are good and excellent: That which Costs nothing is worth nothing. Besides, there are so many Corruptions to be mortified, Duties to be performed, and Trials to be endured, that the Faith of the Elect may be found to the more praise and honor, 1 Pet. 1.7. and therefore all the Pains, and Shame, and Loss, and Trouble, is but necessary. This is an ill Use and End, to murmur against God, and repine against his Sovereignty and Dominion over the Creature; and yet this is the Use that many make of it, John. 6.60. Many of his Disciples when they heard this, said, This is a hard saving, who can hear it? what, nothing but mortifying our Desires? nothing but th • ar • ing o • r pleasing Inclinations? nothing but performing such Works which we cannot abide. Why hath God planted such desires in us, if he would not have them satisfied? 2. Not that we should Despair, or wholly Despond, as those Ier. 18.12. There is no hope, but we will walk after our own devices, and we ••• l everyone do the imagination of his evil heart: And Ier. 2.25. There is no hope, No, for I have loved strangers, and after them will I go: Well, I see my Condition is helpless, and hopeless, therefore I resolve to make the best of it. When Men hear how hard it is to go to Heaven, they throw off all in a Despondency, they shall never bring their Heart to this work. But we should not Despair, and think it altogether impossible; 〈 in non-Latin alphabet 〉 , there cannot be a Pursuit of that which is impossible; Past Cure, (they say) past Care. Many their Affections are so strongly set upon Carnal things, and they are so inveagled with the Comforts of the World, and the Pleasures of the Flesh, that they are discouraged, and so think it impossible to do otherwise than they do. O No, that's not the Use of it, do not say there is no hope of the World to come, therefore let us make the best of this Life. God would have the fallen Creature to despair of himself indeed; With Man it is impossible, but with God all things are possible ; as in the next Verse.

(2.) Positive: Why should these Difficulties be thought of, and laid to Heart? to what end?

1. To prevent slightness of Spirit: There is not a greater Bane to Religion, nor a greater Judgment lights upon a Creature, than a vain frothy slight Heart, and therefore to prevent this, and that we may in good earnest mind the things of our Eternal Peace, it is good to understand sufficiently the difficulty of it. A slight Heart thinks it no such great matter to get to Heaven, there is no such danger of missing it as Men talk of; though' they be not so religious as Preachers would have them, nor so strict in Conscience as to abstain from every smaller matter; yet through the Grace of God they shall do well enough; Hell is made for the Devil and Devilish Men, and outrageous Sinners; if they live fairly, and do as their Neighbors do, they shall do well enough, though' they do not pine and whine over their sins, or busy their Brains about clearing up their Interest in God; though' they be not so Nice and Scrupulous, and take God's Word too strictly, they shall do well enough for all that. Christians, these Conceits, with which most Men are leavened, are the bane, and eat out the heart of all Religion. It is no such easy matter to go to Heaven as the World imagines; a cold faint Wish will never bring us thither, nor a desire to enjoy it when we can live here no longer: No, there must be watching, and laboring, and striving, this must be your great business and employment, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, all the days of my life, to behold the Beauty of the Lord, and to inquire in his temple: O! whatever is neglected, this business must be looked after day after day, namely, in what Posture we are for the Enjoyment of the blessed God, Phil. 3.12. 〈 in non-Latin alphabet 〉 , I follow after it, if that I may apprehend that for which also I am apprehended of Christ: Acts 26.7. Unto which hope the twelve Tribes served God instantly, some render it, but it is 〈 in non-Latin alphabet 〉 , with all their strength, day and night, hope to come: Now it is necessary Men should be sensible of the difficulty of being saved, to quicken their endeavors, and to bring them out of this slight frame of Heart, which is so natural to us; they think there needs not so much ado, that we make the way straiter than God hath made it, they will not believe it is half so hard as it is: We see how great is our sloth and negligence; now if after he hath told us it is as hard as to go through the Eye of a Needle, what would we do if all were easy? Think of the Difficulty to prevent this slight Heart.

2. To keep us in a due Dependance upon, and an Admiration of Grace, God would have us sensible of the difficulty. What Carnal Hearts have we? how hard a matter is it to guide and govern them in the Fear of God, that we may keep up an Admiration of the Power of God that is perfected in our weakness, 2 Cor. 12.10. When I am weak, then am I strong: Alas, when we look to ourselves, we may cry out when we think of these things, Who can be saved? This awakeneth our Prayers for special Grace from day today, and maketh us to look up to God for new supplies, because we find it is not in ourselves; The way of man is not in himself, it is not in man that walketh to direct his steps, Jer. 10.23. We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God, 2 Cor. 3.5.

3. That we may be forearmed with Resolutions. They that take a walk for Recreation do not prepare for all Weathers, as they that resolve upon a Journey; or they that go to Sea for Pleasure, if they see a Storm coming, easily go to shore again, but they that go for Business resolve upon all hazards, to finish their Voyage. Now that we may resolve to make a thorough work of Christianity, and to hold on our way in Christ's strength notwithstanding all difficulty, our Lord would have us to sit down and count the charges, Luk. 14.28. to consider what it will cost us to go to Heaven; not to discourage us, but to provoke us to put on the more Resolution, lest we tire when we find more difficulty than we did expect, and that we may resolve to hold on with God whatever it cost us.

VSE. This shows us the Reason of that Presumption which is so common. We use to say that Despair kills thousands, but Presumption its ten thousands. What's the Reason that many Presume? O the Difficulties of Salvation are not well weighed. True Hope is a middle thing between Presumption and Despair; the Object of Hope is Bonum, Futurum, Arduum, sed possible. Hope considers its Object as hard, for that which is easy to come by is as if it were already enjoyed; a Man cannot be said to hope for that which he may have with the turn of his Hand. Well then, it considers the good to come as difficult, to awaken diligence and serious endeavors; but then it considers it as possible, for otherwise we are really discouraged from looking after it; for why should we look after that which is impossible? Paul 's Mariners gave over working when all hope that they should be saved was taken away, Acts 27.20. But now Presumption leaves out the difficulty, and reflects only upon the possibility: Some may be saved, surely God will not damn all his Creatures, therefore I shall be saved: But suppose the contrary, few are saved, then what shall become of me? On the other side, Despair reflects only upon the difficulty, and leaves out the possibility: O it is hard, it is impossible with Men, therefore they give it over! I shall make no Work of it, saith Despair. Now the Scripture that would breed and nourish in us a true Hope, doth all along lay forth the difficulty, to prevent slightness of Spirit, and yet represents the possibility to prevent Despair: The Difficulties to quicken our Endeavors, and the possibility to encourage men to Hope for the Grace of God.

2 VSE. It presseth us to mortify our addictedness to present things. O Christians! if you could overcome the World, you pluck out the root of all Temptations, and then the Commandments of God would not be grievous ; Joh. 5.3, 4. For this is the Victory whereby we overcome the World, even our Faith. The World is the great Lett which hinders us from keeping the Command, from being so exact, punctual, and sincere with God: Overcome the World, and the work will be easy. Take heed of pleasing the Flesh, or letting the World have too great an Interest in your Hearts; let it not seem a great thing in your Eye. Until your Hearts are drawn off from present things, and you are wholly Baptized into that Spirit that suits with the World to come, to make that your main Care and Desire, you will never prosper in Heavens way; until your Thoughts be loosened from the World, and you are carried out more to Heaven and heavenly things. Consider, why should you be addicted to present things? You that are Strangers and not Inhabitants, your Happiness lies not here; If our hopes were only in this life, we were of all Men most miserable, 1 Cor. 15.19. We are but probationers for Heaven: Our Conversation should be in Heaven, Phil. 3.20.

3 VSE. To fortify us against the Difficulties in the way of Salvation. You must be at some Pains and Labor, John. 6.27. Labor not for the meat that perisheth, but for that meat that endureth unto everlasting life: Do not slacken your endeavors. To quicken you, Consider

(1.) If you love your Salvation, you will be at some Cost about it. It is a sign you make no reckoning of Heaven, and have no great sense of things to come, when you grudge your Pains; it is a sign you slight it, when you are so slow in the pursuit of it, Phil. 3.14. I press towards the mark for the prize of the high calling of God in Christ Jesus. O did you value Heaven, or had you any esteem of heavenly things, you would not think much of a little Pains, of striving with God in Prayer, of wrestling, and denying your Lusts, to bring your Hearts to a readiness and cheerfulness in the Service of the ever-living God. No Trade in the World you can drive on by Idleness. Who ever prospered in any course of living, if he followed it with a slack hand? we cannot think to have those great invisible things of the Lord's Kingdom, and his Glory, if you will do nothing for it.

(2.) There is difficulty both in the way to Heaven and Hell. Lusts are ravenous things, and cannot be fed or kept without much Self-denial: You must deny yourselves either for God or the Devil: You must deny your Comforts, and your Estate. Men will venture much for their Lusts, and for their Sensuality, there must be a great deal of Charge to feed this humor, to satisfy the Pleasures of the Flesh. It is costly to be an Epicure: Worldliness wastes the Spirits, racks the Brain: For Ambition, how many hazards do Men run for their Greatness in the World? how many Men sacrifice their Lives upon the Point of Honor, for Revenge, and for a little vain glory? Now if a Man will take Pains to go to Hell, shall he not take Pains to go to Heaven? When Men will be at such Costs for Lusts, as to deny Conscience, and slight many of the Comforts of the present World for Lusts sake, shall we take no Pains, and exercise no Self-denial for Heaven?

(3.) If we be at a little Labor, it will not be in vain in the Lord, 1 Cor. 15.58. Be steadfast and unmovable, always abounding in the work of the Lord, for as much as you know that your Labor is not in vain in the Lord: Whether you consider your Vales or Wages, your Labor is not in vain. Your Vales: Christ's Servants have a great deal of Comfort and Sweetness, Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peace: And for the World to come, there is a full and sure Reward, therefore do not stick at a little Pains; though' it be difficult, yet remember it is for Salvation.

4 VSE. Let us look to our own selves, how is it with us? are we in the way to Hell or Heaven? Let us look to our own standing, do we leave the Boat to the stream? do we give up ourselves to the sway of our corrupt and Carnal Affections? or else do we row against the stream and current of Flesh and Blood? It is no easy matter to be saved. I do not ask now, what will become of those that never minded Salvation; that never busied their Thoughts about it; but even in effect say, Let them take Heaven that list: But I ask, what will become of those slothful perfunctory Christians that count a little slight and formal Religion enough, which is without any Life, Alacrity and Power? Will this do the Deed? such will fall short of Heaven.

SERMON XIV. ON MARK X. v. 27.

W E have seen the Disciples Wonder returning. Christ that is never wanting to his in their Trouble and Astonishment, graciously looketh upon them, and in words full of Comfort giveth a Solution of that which was such a Riddle to them: And Jesus looking upon them, saith, &c. Here we have

(1.) Christ's Jesture, Jesus looked upon them.

(2.) Christ's Answer by a Distinction how it is impossible, and how not. In the first part of the Distinction there is a Concession, That with Men it is impossible. In the second Branch there is a Correction, but not with God. This latter Branch is Confirmed by a general Reason, for with God all things are possible. In this Text three things are asserted.

• (1.) The Impotency of Nature.
• (2.) The Sovereign Efficacy of Grace.
• (3.) The general Truth upon which it is grounded, and that is, the Omnipotency of God. Accordingly the Points are three,
  • 1. That it is impossible for mere Man by his own Natural strength to get to Heaven.
  • 2. Men that are discouraged with the sense of their own Impotency should consider the Power of God.
  • 3. That this Power of God is All-sufficient, and can do all things.

1 Doct. That it is impossible for mere Man by his own Natural strength to get to Heaven.

Two things will Evidence that.

(1.) There is Legalis Exclusio, We are all Excluded by the Sentence of God's Law, and therefore it is impossible for any mere Man to get to Heaven. The Law knows no way of Justifying a Sinner, but only of Saving a Creature Holy and Innocent; and if we be not Holy and Innocent, there is a Sentence in force against us: That Scripture expresses the Tenor of the Law, Gal. 3.10. For as many as are of the Works of the Law, are under the Curse; for it is written, Cursed is everyone that continneth not in all things which are written in the Book of the Law to do them. An Innocent Nature is presupposed, for the Person must continue, it doth not say now begin. The Law doth not treat with Man as lapsed or fallen, or as having already broken with God, but as in a good and sound Estate; and therefore since by the Fall we are Sinners, we are also under the Curse by Nature, Eph. 2.3. And were by Nature the Children of Wrath even as others: Lyable to the stroke of God's Vindictive Wrath. Well, now with Man it is impossible: God hath placed a Cherub with a Flaming Sword that keeps the Passage into Paradise; Heaven Gates are shut against us now, no mere Man can appease an Angry God, or redeem his Soul from the Curse that keeps him out of Heaven. We are weak and without strength, Rom. 5.6. For when we were yet without strength, in due time Christ died for the ungodly: Weakness or without Strength there beareth the same sense with Unworthiness. We are unable to perform the Work or Duty through the Curse of the first Covenant, and when we were altogether sinful and unworthy, then Christ died for us, and therefore it is impossible in regard of his Legal Exclusion: For suppose we could obey perfectly for the future, yet the paying of New Debts doth not quit Old Scores. We are without strength, because we cannot expiate former Transgressions, and so the Law is become impossible through the weakness of our Flesh, Rom. 8.3. For what the Law could not do in that it was weak through the Flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the Flesh.

(2.) There is Evangelica difficultas ; there are Difficulties by the Gospel which mere Man cannot overcome. Tho' the Gospel giveth hopes of Entrance into Heaven, or reversing the strict Conditions of the Law, yet upon such Terms as we must be beholden to Grace for them. Christ that requires the Conditions of the Gospel, must also give them to us, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Savior, for to give Repentance to Israel, and forgiveness of sins: He is not only a Prince and Law-giver, but also a Savior, or the Author and Fountain of Grace. He doth not only give the Privilege, Re •• ssion, but he gives the Condition, Repentance. If you conceive of Christ that he doth give the Privilege, and require the Conditions, and no more, you Legalize Christ, as the Samaritans had a Temple without an Ark and a Mercy-seat; so to speak of a Law without Grace, or if you separate the Law of the Gospel from the Grace of the Gospel, it is impossible.

Why is it thus impossible with Man upon Gospel-Terms? the Legal Impossibility all will acknowledge, but whence is this Evangelical Difficulty? It ariseth from three things: There is Vitios a Contrarietas, a Corrupt Nature; there are • xterna Impedimenta, many outward Snares; and there is Inimica Oppositio, a great deal of Enmity and Opposition, therefore with Man it is impossible.

(1.) There is Vitiosa Contrarietas, a Corrupt Nature, inclined to evil and averse to good, Gen. 6.5. God saw that the wickedness of Man was great in the Earth, and that every imagination of the thoughts of his heart was only evil continually. Man hath such a Heart, that if left to itself, will always be minting evil Thoughts and evil Desires, and carnal and inordinate Motions. And as the Heart of Man is prone to evil, so it is averse to what is good, and so averse that it cannot do any of the great Duties that God hath required of him. Look upon this averseness and impotency with respect to Duties; he cannot know, believe, nor obey: He cannot Know, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: And he cannot Believe, I • h. 6.44. No man can come to me, except the Father which hath sent me draw him ; it is not said, he doth not, but he cannot : And he cannot Obey, Rom. 8.7. The carnal mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be. And consider this Impotency with respect to our Thoughts, Words and Deeds; he cannot think a good Thought, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think anything as of ourselves ; he cannot speak a good word, Matth. 12.34. How can ye, being evil, speak good things? he cannot do any good thing, John 15.5. Without me ye can do nothing: He doth not say, Nihil magnum, you can do no great thing, you cannot acquit yourselves in some Eminent Temptation with honor, or in some notable Duty; but Nihil, you can do nothing without me. Well then, when we cannot know, nor believe, nor obey, nor think, nor speak, nor do anything without Grace, surely it is impossible Man of himself should perform the Conditions of the Gospel, he is wholly Impotent, and unable to help himself.

(2.) There are Externa Impedimenta, Outward Impediments: Man is Impotent and Corrupt naturally, and his Corruption is fed and strengthened by worldly things, and so his outward Condition proves a Snare to him, 1 John. 2.16. All that is in the World, the lusts of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the World: Lust or distempered Appetite finds an answerable Diet. There are sensible Objects, which to our Souls as thus Constituted, prove shrewd and dangerous Temptations and Snares: If we will find the Lust, the Will will afford us the Object; for the Lusts of the Flesh, there are Pleasures and Carnal Delights to beset our Souls, to inveigle and entice us from the strictness and severity of the Christian Profession; for the Lusts of the Eye there are Riches and all kind of Profits; for Pride of Life there are Dignities and Superiorities, and popular Acclamations, and all sorts of Preferments, or anything Men are naturally proud of; so that a poor Creature living in the midst of so many Snares and Temptations, may sadly cry out as Bernard doth, O woe is me, here are S •• es and Temptations, and there is a sensual Nature in us that is strongly drawn forth by all that is about us. It is true, Riches, Pleasures, and Honors, were not Snares in their Original Institution, or God's Intention, but they prove so through our Corrupt Affection: God ordained them as Miserimae necessitatis solatia, as Jerome tells us, to be Helps and Comforts in our Mortal Condition, but through the strong Affection we bear to them, they prove Snares, 2 Pet. 1.4. The Corruptions that are in the World through lust: It is from unmortified Corruption, and lustings after them. Here then is that which increaseth the Difficulty, these sensible Objects to which we have a great Inclination by Nature, and which are continually present with us, do inchant and divert the Heart from God and heavenly things, so that we either sin in them or for them; in the use of them, or for the getting and keeping of them we offend God many times, and cross the Rule that is given unto us. So that besides the natural Impotency that is in us to all things spiritual, the Soul is further depraved and corrupted by evil habits or particular inclinations to any of these sensible Objects; this is a superadded Impediment to our Condition by Nature, as a crooked stick by growing becomes more difficult to be made strait. It is impossible for any mere Man to receive the things of the Spirit, but much more for one that is wedded to any of these sensible things: For here Christ puts the impossibility upon a Carnal rich Man, because he hath so much of the World to divert his Heart from God and true Happiness. There are degrees of Impossibilities, as some have fewer Letts and Impediments, and some have more, so it is more or less impossible, as they need more or less of God's special and Extraordinary Grace: For let us consider any dispositions to these sensible Objects. Let us consider any of the Dispositions to these sensible things; be it Riches, the Lusts of the Eye, so he calls Covetousness, or an Inclination to Riches, for by the Eye the Heart is wounded, and so the difficulty of Salvation is increased. When once Men set up this as their scope, and make it their business to be rich and great in the World: They that will be rich fall into temptation and a snare, 1 Tim. 6.9. Or be it an Inclination to Honor, either to Popularity, or Esteem of the People; or to Ambition, or an inordinate desire of Preferment by the Magistrates and Potentates of the World, John 5.44. How can ye believe that receive honor one of another? it makes the Impotency the greater: Or if it be an Inclination to Pleasures, Lovers of Pleasures more than lovers of God, 2 Tim. 3.4. But mostly doth our Lord here put the Difficulty upon Riches: Why? because that is a Complicate Temptation, and that's the Fuel of Pleasure, and the means by which we get to Honors and Greatness in the World, therefore here is the greater Difficulty for a rich Man in his Corrupt Estate to enter into the Kingdom of God.

(3.) There is Inimica Oppositio, if we would go to Heaven; there are Enemies to Oppose: The Devil, 1 Pet. 5.8. Your adversary the Devil as a roaring Lyon, walketh about, seeking whom he may devour: And wicked Men, John 15.19. If ye were of the World, the World would love its own, but because ye are not of the World, but I have chosen you out of the World, therefore the World hates you: And, Whosoever will live godly in Christ Jesus shall suffer Persecution, 2 Tim. 3.12. But because the great Opposition is from Satan, therefore I shall insist upon Eph. 6.12. We wrestle not against flesh and blood, but against principalities, against the rulers of the darkness of this World, against Spiritual wickedness in high places. There is a more terrible and dangerous party against us, than Bodily and human Power. Indeed we have Bodily Enemies, and they are great Letts, and great Discouragements in the way of Salvation, when the Lord lets loose their hands against us. These are but Satan's Auxiliary Forces whom he stirs up, and employs; but the Principal part of our Conflict and wrestling is against Devils and damned Angels, Enemies of great Power, and Strength, and Influence upon the Rulers of the darkness of this World; they have a mighty Power upon the Ignorant, Carnal, and blind part of the World, and it is with these we contend and wrestle about the things which concern the Honor of God, and the Eternal Welfare of our Souls. Now this terrible Opposition, how soon will it bear down a poor Creature that stands merely by his own strength? Alas! set Creature against Creature, and Satan is too hard for us, he exceeds us in the rank of Beings, and so we are no match for the Devil. Our Adversary is of a Spiritual Immaterial Substance, and so invisible both in his Nature and Approaches, and doth often reach us a deadly blow, before we know it is he, and in the very simplicity of our Hearts we run into the Snare. And again, he is so restless in his Assaults, so unwearied in his Motions, 1 Pet. 5.8. Your Adversary the Devil as a roaring Lyon, walketh about, seeking whom be may devour ; the best Christian will be suprized, if there be not a greater than he to stand by him, and for him; he is either weakening our Comforts, or enticing us to Sin, or making us weary of the ways of God. If he cannot pervert us, and draw us by some gross Sin to dishonor God, he ceaseth not to vex us, and make our heavenly Course uncomfortable to us. The Devil never ceases to pursue his Designs, but observes all our Motions, all the Postures of our Spirits; when we are merry, and when we are angry; when we are laughing, and when we are mourning. He sees how the Tree leans, and then joins his Force to run us down. And he is of great Power, one that can make terrible Opposition, of great Authority and Influence over the Carnal World, of great cunning and dexterity in setting our Sins a work; certainly unless we be strong in the Lord, and in the power of his might, there is no standing, Eph. 6.10.12. compared.

But why hath God left it impossible to Man, when he hath offered hopes by the New Covenant?

(1.) That all the Glory of the Good that is in us may redound unto his Grace, Eph. 1.6. To the praise of the glory of his Grace, wherein he hath made us accepted in the Beloved. That is God's End in the New Covenant, that we might ever admire, and highly esteem his Glorious Grace: And therefore it is not only Grace that opens the Door, that removes the flaming Sword that is against us, that takes away the Curse of God, but in the whole business of Salvation, all is to be ascribed to Grace: It is not of him that willeth, nor of him that runneth, but of God that showeth mercy ; Rom. 9.16. the words willeth and runneth are considerable: The Lord that brings us into this State, keeps us in this State.

(2.) To keep the Creature in a constant Dependance upon him, and that he might often hear from us. As long as a Man is sufficient to himself, he never comes to God: Ier. 2.31. We are Lord's, and will no more come unto thee. If a Man had the Dominion over his own Spirit, and were sufficient to himself, God would never hear from him. The Prodigal went away from his Father when he had his Portion in his own hands, and he never thought of returning till he had spent all, and began to be in want, Luk. 15.14. Thus should we do with God: Prayer, and all trading with Heaven would cease, if we were sufficient of ourselves, as to do anything; and therefore with Man it is impossible.

VSE. First, Take heed that you do not make a wrong Use of this Impossibility, namely, so as to be discouraged, and throw off all, as if there were no hope. God hath left it so, as that we may despair of our own Strength, but not of his Help. We should not be discouraged, since he worketh in us what he requireth of us.

(1.) God can overcome all this Difficulty: He that made the Heart is above it, and can frame it to himself. Evangelical Difficulty lies in three things; the Corruption of our Nature, outward Impediments, and Satan's Opposition: Now the Scripture represents God as able to do all for us; he can change our Hearts, sanctify our Condition, and help us to vanquish our Temptations.

1. He can change our Hearts by Regeneration: Alas! we cannot change our Natures, or turn ourselves to God, and therefore we are apt to be cast down, when we look upon God's holy Ways, and the strength of our own Lusts; but God is able to change those Hearts of ours, and take away their Reluctancy; not by making a violent Impression, as we force a Stone upward, but by imprinting in our Hearts the Habits of Grace, whereby we are carried out willingly in the Ways of God, and so our Business becomes easy: Titus 3.4. According to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost.—No man can come unto me, except the Father which hath sent me draw him: John 6.44. And draw me, and we will run after thee, Cant. 1.4. He puts forth his mighty Power upon the Heart, and changeth the bent of our Souls, and so we come in.

2. God can sanctify our Condition, that it shall not be a Snare. Christians! whatever you think of it, it is not easy to keep yourselves unspotted from the World, to live in the midst of so many Temptations, and to carry on an Equal, holy, heavenly Frame of Heart, such as the Apostle mentions, 1 Cor. 8, 30, 31. It remains that they that have Wives, be as though' they had none, and they that weep, as though' they wept not; and they that rejoice, as though' they rejoiced not; and they that buy, as though' they possessed not; and they that use this World, as not abusing it. This is our Duty: But how shall we do to get such a weaned Heart? With Man it is impossible, but not with God. He can give a Rich Man such Grace, as to contemn the World, to lay up Treasures in Heaven, and upon Religious Reasons to leave all for Christ's sake. God taught Paul this Holy Weanedness, Phil. 4.12. I know both how to be abased, and I know how to abound; everywhere, and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need: And he can teach it you, if you will wait upon him. Our own Natural Spirits indeed carrieth us quite another way, James 4.5, 6. The Spirit that dwelleth in us, lusteth to envy, but he giveth more Grace. Our Natural Spirit is all for Temporal things, it envies the greatness of others, it designs for ourselves; but when Lusts rage, he can bridle them; the Lord is able to give us a holy Weanedness and Moderation of our Desires, in the midst of all those Baits and Snares that we are compassed about withal.

3. To Conquer Temptations: It is God that rescues the Prey, and plucked us at first by a strong hand out of Satan's Power, Luke 11.21, 22. When the strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armor, wherein he trusted, and divideth his spoils. God can bind Satan, and dispossess him, and recover you out of the snares of the Devil, wherein you are taken captive by him at his will, 2 Tim. 2.26. And when we are once in a State of Grace, he can preserve you in despite of Men and Devils. The World assaults the Children of God with great Force and Power, and the Devil is in the Design: But saith the Apostle, Greater is he that is in you, than he that is in the World, John 4.4. God is greater in Counsel, greater in Strength, greater in his Providence and watchfulness for the good of his People. Till this Divine Power interpose, it can never be.

(2.) We have no Reason to doubt of his Will, for he hath promised to take away the Heart of Stone, Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your Flesh, and I will give you an heart of flesh. There is nothing within the Compass of our Christia • Calling, of which we have not a Promise in the Covenant. The Precept and the Promise go hand in hand, therefore the Promise will be made good, and so we have no Reason to despair, but humbly wait upon God in the use of means, till these Promises be accomplished.

Secondly, What Use shall we make of it then? Go to God for this Power: and give all the Glory of any Saving Grace wrought in us by this Power.

(1.) Go to God for this Power, when you are sensible of your Impotency: In vain do we talk of Power to men that are not sensible of weakness, and will not so much as essay whether they have power or no: 2 Cor. 12.10. When I am weak, then am I strong. When Creatures are helpless and shiftless, God takes pity upon them: Therefore when you have been tugging and wrestling in the business of Salvation, and it doth not come on kindly, but you find your weakness, then you may come to God for his Power. Bewail your Impotency, and say as Jehoshaphat, 2 Chron. 20.12. Lord! we have no might, neither know we what to do, but our eyes are unto thee: Or rather as Ephraim, Ier. 31.18. Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke, turn thou me, and I shall be turned. God's Chastisement revived the sense of his Duty; and thinking of his Duty, made him feel his Impotency; and feeling his Impotency, that made him groan to God, and wait for his Power. O it is well when practical Experienee convinceth us of our weakness and Necessities, and our weakness and Necessities lead us to the Promises, and the Promises to Christ, in whom they are Yea and Amen ; and Christ to God as the Fountain of Grace, and then we rest upon the Power of God. And therefore since it is impossible with Man, go to God, and say, Lord! I confess the Debt, I acknowledge my Impotency, but thou hast forbidden me to despair, therefore I come to thee, give what thou Commandest, and Command what thou wilt.

(2.) If it be impossible with Men, let God have all the Glory of any Saving Grace wrought in thee. Mark this, Because there is a deceit, God must not only have some Glory, but all the Glory, for in the New Covenant there is no glorying but in the Lord. All will acknowledge, and count it a piece of Religious Manners to speak of some help of Grace, but they do not give it it's due praise. The Pharisee could say, God! I thank thee, I am not as other men, Luke 18.11. As for Instance, If a Man should say, it is all from God indeed, but only in a Pelagian sense, as he is Author Naturae, the Author of Nature; as he Created us at first with a Rational Soul, and gave us an Understanding and Will, whereby he enableth us freely to choose that which is good: Here is God's Power acknowledged, Grace, as Sacrilegious as they were, in robbing God of his due. Quod vivamus, That we Live, and that we had reasonable Natures, that was the Gift of the God's; but quod been vivamus, that we live well, that is of ourselves. This confounds Nature and Grace; we Sacrifice the Wax to God, and keep the Honey to our Selves. Again, we should acknowledge God not only in the Grace of External Revelation, revealing the Object; that God hath given us an Excellent Religion, there is his Grace; but in working upon the Faculty. Here God is acknowledged, but at too low a rate, for we need not only the Sun-light, but Eyes; Eph. 1.18. The eyes of your understanding being opened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints: Or if we will go further, and acknowledge Internal Grace is necessary, but not absolutely necessary, but only for Facilitation, to do it the more easily, for the Work is very difficult, if mere Man were left to himself; here God's Power is acknowledged, but not enough, Grace is absolutely necessary, not as a Horse to a Journey, but as Legs and Feet. Again, if we should acknowledge it as absolutely necessary, for God to excite and move us, but give the main stroke to our own Will, this not praise high enough; it is God inclines the Heart, it is God that gives us the Will, the beginning and ending of all is from him; with Man it is impossible, therefore God must have all the Glory.

2 Doct. Those that have a deep Sense of their sinful Impotency, and Carnal Distempers, should seriously consider and encourage themselves by the Sovereign Power of God's Grace.

Of the Power of God as generally considered, I shall speak by and by: Now I shall speak of it as it worketh in a way of Grace, to bring us into a State of Grace, and to preserve us therein.

1. The Scripture speaks of this Power, that bringeth us into a State of Grace, Eph. 1.19. And what is the exceeding greatness of his Power to us ward, who believe, according to the working of his mighty power. Mark, there is a mighty Glorious Power that is seen in Converting a Sinner, and turning him from Sin to Holiness▪ even greater than the Power by which God made the World. When God made the World, as there was nothing to help, so there was nothing to hinder; but such is the perverseness of Man's Nature within, such is the Opposition from without, and so great an Enemy is Satan, that nothing less than God's powerful Grace can begin such a Saving Work in them: 2 Pet. 1.3. According as his Divine Power hath given unto us all things that pertain unto life and godliness. There is a Divine Power that gives us Life, or a gracious Spirit within, and a Divine Power that helps us to walk in a Course of Godliness without: So Rom. 11.23. God is able to graff them in again. The Jews are of all People most obstinate and averse from God; they have no Natural Goodness of Disposition in them, they please not God, and are contrary to all Men ; and shall the Jews be Converted? Yes: For God is able to graff them in again, and bring them into a State of Grace.

2. This Power of Grace is seen in preserving us in a State of Grace, and carrying on this Work in despite of Men and Devils, till Grace be Crowned in Glory. Alas! if God did never so much for us at first, yet if he did not keep us, we should be made a Prey, and be Shipwrackt in the Havens mouth: Therefore from first to last the Power of God is seen.

(1.) In defending the Habit of Grace that is begun in the Soul. When the Apostle had told us, that God of his abundant mercy had begotten us again unto a lively hope ; 1 Pet. 1.3. presently he saith, Verse 5. Who are kept by the Power of God through Faith unto Salvation: First we are begotten, then kept; Heaven is kept for us, and we are kept for it; first the Power of Grace is a quickening Power, and then a preserving Power, defending the Work God hath begun in us.

(2.) God actuates and quickens our Graces in us: It is God which worketh in you to will and to do of his good pleasure ; Phil. 2.13. inspiring and breathing holy Motions into us. Awake O North-wind! come O South-wind! blow upon my Garden, that the Spices thereof may flow forth, Cant. 4.16. And then strengthening those Graces, and defending them in all Assaults and Temptations, and causing us to grow: Col. 1.11. According to his glorious power, unto all patience and longsuffering, with joyfulness: And Eph. 3.16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit, in the inner man: And thus he continueth to do, till they be perfected and completely glorified. Thus the Lord puts forth his power in defending, quickening and increasing the Grace that he hath wrought in us: We have seen there is a Power put forth in a way of Grace.

Now this should be considered by them that have a deep sense of their Impotency and carnal Distempers, for these Reasons.

(1.) Because it is a great Relief and Prop to the Soul. O what cannot the working of this mighty Power do for us! It exceedeth all the contrary Power, whether in Sin, the World or the Devil, and so answers our Doubts and Fears. But you will say, How is the Power of God such a Relief to the soul? We can easily grant that God is able; but how shall we know that he will put forth this mighty Power for us? I answer, (1.) In Agonies of Conscience; it is not the Fear of Hell only that troubles us, but our rooted Distempers. Indeed Fears of Hell awaken us, but when we come to see our inveterate and rooted Carnal Distempers, this troubles us. A poor Soul that is anything far gone in this preparative Work, cries out, It is impossible this blind Heart of mine should ever be enlightened, this vain Mind be made serious, this hard Heart be • oftned, these bewitching Lusts renounced. It is the Difficulty of parting with Sin troubleth the Conscience; therefore it is a Relief to represent God as able: So in the midst of Assaults and Temptations, when we are dangerously beset, and fear we shall never be able to hold out, think of the Power of God: 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Jude 24. Unto him that is able to keep you from falling. Our great Trouble is for want of Power. (2.) Again, It must needs be a Relief to the Soul, because if we be persuaded of his Power it gives us some hope of his Will also: So that we may go to God, and say as the Leper, Matth. 8.2. Lord, if thou wilt, thou canst make me clean. Look as Beggars, if they see an ordinary Man pass by, they do not use much Clamour and Importunity with him; but if they see a Man well habited, and well attended, they will follow after him, and plead hard for Relief, and say, Sir! it is in the power of your hands to help us; so it doth encourage us to consider God is thus able, and can easily help, and do this for us. Nay (3.) God's Power is engaged by Promise, and therefore in many Cases we may reason, he is able to keep us, and therefore he will: Rom. 14.4. He shall be holden up, for God is able to make him stand: And Rom. 11.23. They shall be grafted in, for God is able to graft them in again. The two Pillars of the Temple were called Iachin and Boaz, Strength and Stability; he hath strength, and therefore he will establish, for he hath Power enough to make good his Word.

(2.) Difficulties are left for this very end, to drive us to the Throne of Grace, that we may set the Power of God a work, that where Man leaves off, there God may begin; and when the Creature hath spent it's allowance, the Creator may show forth his strength. Look as in the Outward Case, God promiseth to deliver his People, when he seeth that their power is gone: Deut. 32.26. so in the Inward Case, He giveth power to the faint, and to them that have no might, he increaseth strength, Isa. 40.29.

VSE 1. Let this Support us in all the Difficulties that we meet with in our way to Heaven. When we are at a loss, God is not at a loss; Zech. 8.6. If it be marvelous in the eyes of the remnant of this people in these days, should it also be marvelous in my eyes, saith the Lord? God's Power is not to be measured by our Thoughts, and by our Scantling: Things may seem strange to us, but God can easily effect them. He that bringeth forth in the Spring such beautiful Flowers out of the Earth, which looked with such a horrid and dismal Face in the Winter, what cannot he work in our Souls? This is a great support to a fain • ing Soul, it is easy with God to do what we count impossible. A Stranger cannot charm a Mastiff Dog, when the Master of the house can with a word. The Shepherd can call off the Dog from the Flock; so the Lord can easily rebuke Satan, when he finds him most violent, and he can subdue and quell the strongest Lust.

2. When we are sensible of our weakness, let us observe the Laws God hath set to the Creatures. God will be attended upon, and waited for in the use of Means: We must come to the Throne of Grace, and therefore our Lord, when he teacheth us to pray, he saith, Thine is the Kingdom, the Power, and the Glory. We must come to God, if we would have his Power exerted: And God will be believed in, and have his Power rested upon, and applied, Mark 15.28. Oh Woman! great is thy Faith, be it unto thee even as thou wilt. John 11.40. If thou wilt believe, thou shouldest see the Glory of God ; that is, his Power. If in desperate Exigences we would have the Power of God put forth, God must be sought to, and rested upon: and you must abstain from all Sin. Samson received Strength no longer from God, than he kept the Law of his Profession. When we entangle ourselves, and willfully run into Sin, and turn away from God, we discharge God from looking after us.

3. Observe what Experience you have of the Power of his Grace; have you found it working in you? Meer reading and hearing will not evidence this Truth so much as Experience, that there is Power put forth in a Gracious way: Alas! otherwise we shall but speak of it as Strangers to it, with cold Notions; therefore can you say, I can do all things through Christ strengthening me? Phil. 4.13. And are you strong in the Lord, and in the power of his might? Eph. 6.10. Have you learned this Holy Art of conquering your Distempers and Temptations by the Power of God?

SERMON XV. ON MARK X. v. 27.

3 Doct. I Come to the General Truth upon which this is grounded, That God is Omnipotent, and can do all things. This I shall prove, Explain, Apply.

First, I shall prove by Scripture and by Reason.

(1.) By Scripture, because it is an Article of Faith, and the Scriptures that concern this Point may be ranked thus. You will find the Question propounded, Gen. 18.14. Is anything too hard for the Lord? And this answered, Ier. 32.17. There is nothing too hard for God. The Affirmative is in the Text: And Matth. 19.26. With God all things are possible: And the Negative, which binds it the more strongly, is in Luke 1.37. With God nothing shall be impossible. The General is in the Text, All things are possible with God ; and the Particular is in Job 42.2. I know that thou canst do everything. So that the Power of God is not only propounded in the Lump, but particularly parcelled out. Certainly God is Almighty.

(2.) I shall prove it by Reason.

First, The Creation of the World shows it. The Apostle tells us, Rom. 1.20. That the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead. If you will know what God is, look upon his Creatures. Every Creature that hath past his hand, hath some prints, and some stamp upon it that may discover God, his Godhead, and his Power, that is the most visible thing seen in the Creation: His Wisdom and Goodness is seen in the Creation, but his Power lies upward, and the most Natural Notion that we have of God, is God Almighty. God made all the things that are seen, and more than are seen. He that made all things, is Omnipotent, and can do whatever is possible to be done. Creatures only can do what is possible to be done in their own kind: A Man is one kind of Creature, an Angel is another, both have their Essence limited; Man can do things belonging to a Man, an Angel can do all things belonging to an Angel; but God made all things, and therefore he can do all things. In short: He that stretcheth out the Heavens as a Curtain: Isa. 40.22. He that handles the great Ocean as a Child newly come out of the Womb; he that appointed the Clouds a garment thereof, and thick darkness a sw ••• ing-band for it: Job 38.8, 9. He that hangs the Earth upon nothing: Job 26.7. What cannot he do? The Earth, that vast and ponderous Body, has nothing to support it but the fluid Air, that will not so much as support a Pin, or Feather. It hangs like a Ball in the midst of the Heavens; where are the Pillars and Props that su • tai • this mighty Mass? It is upheld by nothing but the Power of God. And for the manner of making; How did he make all things? By his Word. This great Builder needed no Instruments and Tools, Heb. 11.10. Whose Builder and Maker is God. He commanded, and they were created, Psal. 48.5. What more easy than a word? One asks what is become of the Tools and Engines wherewith God made the World? Tully brings in a Philosopher disputing against the Creation of the World: with what Spade did God dig the Sea? where was the Trowel wherewith he arched the Heavens? and the Line and Plummer by which he laid forth the Foundations of the Earth? There was nothing but his 〈◊〉 that brought all things out of the Womb of nothing. This is the Omnipo •••• , the Glorious God, that can do all things. And then Ex parte termini, he brought all things out of nothing, which Philosophers could not so much as conceive how it should be done: What a large stride and gap is there between Being and Not being: He that out of mere nothing brought forth all this World, certainly nothing can be too hard for him. A Man cannot work without Materials, and preparations to his work, but God works when he hath nothing to work upon. As long as the Creatures endure; as long as Heaven and Earth stands, which is a Monument of God's Power, we need not doubt of his Alsufficiency, and therefore in difficult and hazardous Case, the Scripture refers us to God as a Creator, 1 Pet. 4.19. Wherefore let them that suffer according to the 〈◊〉 of God, commit the keeping of their Souls to him in well doing, as unto a faithful Creator. Why as unto a Creator? At that time they carried their Lives in their hands, they had nothing to subsist upon, no visible Interests to defend them: Well, go on cheerfully in well-doing, and commit yourselves to him that can work all things out of nothing; your Souls, that is your Lives: put your Lives into the Creator's hands. There may be something of Love in the Expression, he that Created you will take care of you; and there is also something of Power implied, they had but only from day today, and then he bids them • rust in God as a Creator: So Psal. 124.8. Our help is in the 〈◊〉 of the Lord, who made Heaven and Earth. Whilst you see Heaven and Earth, doubt not of God; he hath no • lost nor spent his Power▪ He that made Heaven and Earth, is as ready, and as able to work, as he did at first. Thô a Potter (it is Basil 's S • mi ••• de) make a thousand Vessels, his Art is not lessened by the making, but increased rather: So whatever God doth, he doth not spend by giving, his Power is the same, and his Word is as mighty as ever: He spoke, and it was 〈◊〉 , he commanded, and it stood fast, Psal. 33.9. and that when there was nothing to work on. The Will and the Word of God, what mighty things can they do? He can do the greatest things without any visible Means; things are done in the World, and no Body can tell how, or by what. So the Apostle tells us, that he still acts according to his mighty Power, which he wrought in the Creation, 1 Cor. 1.28. God hath chosen, 〈 in non-Latin alphabet 〉 , things that are not, to bring to naught things that are. God will ever Triumph over human Improbabilities, and will have no Flesh to despair, because of the smallness of the means, or to glory in his sight because of the greatness of them; for he doth all things, and that by his mighty Power: Rom. 4.17. His Creating Power is there again alluded to, He calleth those things that are not, as though they were. As when God created the World, he spoke Light out of Darkness; and so still when he finds nothing to work upon, he calls things that are not, as though they were ; speaking of fulfilling his Promises to Abraham. So he works Grace in the Hearts of his People according to his Creating Power, 2 Cor. 4.6. For God who commanded the light to shine out of darkness, hath shined in our hearts to give us the knowledge of the glory of God in the face of Jesus Christ. So that Nature well considered, is a great help to Grace, when we consider the Creation, and busy our Thoughts therein, it helps us more to enlarge the Power of God in our Apprehensions.

Secondly, As Creation, so Providence shows it: Take it either for God's External, or Internal Providence.

(1.) His External Providence, preserving all things in their proper Place, and for their proper Use; Heb. 1.3. He upholdeth all things by the word of his Power. All things that are in the World, are held up by God's hand: They do not subsist by their own Nature, so much as by Divine Manutenency: He upholds all things. It is an allusion to a weighty Body that is held up by the hand of Man, which if loosened, it falls to the ground; so the Creature would fall to nothing, if not kept up by God: Now what an Almighty grasp hath he that holds up all things? He that feedeth so many mouths with the opening the hand of his Bounty, Psal. 145.15, 16. The eyes of all wait upon thee, and thou givest them their meat in due season: Thou openest thy hands, and satisfiest the desire of every living thing. He that sustains and guides so many Creatures, that preserves the Confederacies of Nature, that sets bounds to the Sea, and makes Decrees for the waves to obey, beyond which they shall not pass: Ier. 5.22. — Which have placed the sand for the bounds of the Sea, by a perpetual decree, that it cannot pass it; and though the Waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it: He that holds the Winds in his Fist, is not not he mighty and strong? And therefore if God should but loosen his hand, the World would soon fall into Confusion and nothing. Thus his sustaining and preserving all things, speaks him an All-powerful God.

(2.) His Internal Providence. The Providence of God is chiefly seen in his Power over the Spirits of men that are voluntary Agents: He hath such a Power over them, that they are not Masters of their own Affections and Dispositions, but act contrary many times to their intended purposes: Prov. 21.1. The Kings heart is in the hand of the Lord, as the rivers of waters, he turneth it whither soever he will. Look as a Man by cutting a Channel, draws the water this way, or that way, hither and thither, so doth God move the Hearts of all men in the World, nay even of Kings and Princes. Prov. 16.7. When a man's ways please the Lord, he maketh even his Enemies to be at peace with him. Strange thing! that God can put a Bridle upon the Spirits of men, and they shall be at peace with him whom they hated; their Hearts are turned many times to what formerly they resolved against. Esau is an Instance, he had vowed Jacob 's Death, and meets him with purpose to destroy him, but when God brings them together, Esau falls embracing of Jacob, Gen. 33.4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him. Egypt dismissed Israel with Jewels: Balaam comes to curse, and he falls a blessing Israel. This bridling, turning, changing the hearts of men, it is a notable discovery of God's Omnipotency. Look as there is more Power seen in governing a skittish Horse, than in rolling a Stone; so in ruling those Beings which have a Principle of Resistance, doth the Lord show forth his Power. Angels, Men, and Devils can do nothing but as God will, and as God gives them leave. The Devils are fain to ask Christ's leave to enter into the herd of Swine, Mat. 8.31. and therefore how may the flock of Christ's Sheep rest secure under the Power of his Providence, when those damned Spirits are held in by the irresistible Providence of God, that they can do nothing but what God will. As Tertullian said, If the Bristles of Swine be numbered, much more are the Hairs of the Saints. God hath such a mighty Power, that not a Creature can be troubled without his leave, even by those Spirits that are most opposite to him: so that his Power over the Affections and Hearts of men, shows he is a great and mighty God.

3. That God is Almighty, appears by the strength that is in Creatures, which is an effect and shadow of the Power of God: All the Power that is in Creatures, is from God, and he wastes not by giving as we do. That expression suits to this Case, God took from the Spirit of Moses, and put it upon the Elders, and yet Moses had not the less because of their participation. We cannot communicate to others, but we lessen ourselves, but God remaineth in an Infinite fullness; and therefore if he hath given Power to Creatures, he hath more power himself. Now there is great Power in Creatures: Job 41.8. Job tells us of great Whales that have Bones as Brass, and strong as pieces of Iron: And David tells us of Angels that excel in strength, Psal. • 33.20. so that one of them slew a hund • ed fourscore and five thousand in one night in Sennacherib 's Host: And if there be such strength in Creatures, what is there in God from whom they have it? For nothing is in the Effect, but what was first in the Cause.

Secondly, Let me come to Explain this Power of God by three Distinctions.

(1.) God's Power is twofold, either Absolute, or Actual. 1. His Absolute Power is, by which he can do that which he never will do: This is spoken of, Mat. 26.53. Thinkest thou not that I cannot now pray to my Father, and he shall presently give me more than twelve legions of Angels? Mark 3.9. God is able of these stones to raise up Children to Abraham, he can do more than ever he did, or will do: He can do not only what Men and Angels conceive can be done, but what he himself conceiveth can be done. 2. His Actual Power is that by which he doth whatever he will. Psal. 115.3. Our God is in the heavens, he hath done whatsoever he pleaseth: And Psal. 135.6. Whatsoever the Lord pleased, that did he, in Heaven and in Earth, in the Seas, and all deep places. Never shall anything be done, but what God wills; and what God wills shall surely come to pass, which is a notable support in all accidents.

(2) Distinction: God's Power is Ordinary and Extraordinary. 1. Ordinary is that which is according to the Course of second Causes, and Law of Nature, when he preserves the Creatures, and works by them according to the Order which he himself hath established, Psal. 119.91. They continue this day according to thine Ordinance, for all are thy Servants. All the Creatures, Sun, Moon, and Stars, do keep the Track and Path which God hath set unto them, and God preserves the Beings of all things, and keeps the Covenant of night and day, as it is called in the Prophet. 2. There is God's Extraordinary Power, by which he can suspend the whole Course of Nature, as he hath done sometimes upon eminent Occasions; as when the Sun stood still in the Valley of Ajalom; Josh. 10.12, 13. or when the Sun went back ten degrees on the Dial of Ahaz: 2 Kings 20.11. His interdicting the Red Sea, that it should not flow: Exod. 14.21, 22. His causing Iron, which is a heavy Body, to swim upon the top of the water at the Prayer of Elisha: 2 Kings 6.6. His suspending the burning of the Fire, when the three Children were in the Furnace: Dan. 3.27. His shutting the mouths of the hungry Lions, when Daniel was in the Den with them: Dan. 6.22. His making the Ravens, which are by Nature Birds of prey, to be Caterers to Elijah, 1 Kin. 17.6.

(3.) Distinction: There are Impossibilia Naturae, and Impossibilia Naturâ ; things impossible to Nature, and things impossible by Nature. Things impossible to Nature God can do, but not things impossible by Nature; he will do things above Nature, and besides it, but nothing against it. Things impossible by Nature, are such as either respect the Agent, or the Object. (1.) With respect to the Agent, that which is repugnant to his own Essential Perfection: Thus God cannot lie, Tit. 1.2. Which God that cannot lie hath promised. Heb. 6.18. That by two immutable things, in which it is impossible for God to lie, we may have strong consolation. God cannot deny himself, 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself ; for these things imply weakness, and not Power, God cannot die, God cannot sleep. It is no discredit to a wise man, that he cannot play the Fool, or to a valiant Man, that he cannot be a Coward. God can do all things, so as that he is still God: Those things that are repugnant to the Perfection of his Nature he cannot do. (2.) With respect to the Object, such things as imply a Contradiction ; as that a thing should be; and not be, to make a Creature finite and Infinite, dependant and Independant at the same time, and in the same respect; limited to a place, and yet in every place; to make the Sun shine, and not to shine at the same time; these are against the Nature of the things themselves. These Distinctions have their use in many Controversies that are about Religion.

VSE. For Exhortation : To press you to Believe that God is Almighty, and to Improve it.

(1.) Believe it: Need we press men to that? It is a piece of Natural Divinity, a Truth held forth to us, not only in the Book of Scripture, but of Nature. That Light which finds out a Deity, will discover him to be Almighty; and therefore need we any great ado to persuade men to believe it? Yes certainly: for this is the great thing that we question in Cases of difficulty; we doubt more of the Power of God, than of his Will. Our seeming doubts of his Will, are but pretences to cover our shameful and Atheistical Doubts of his Power; that which works subtly, and underground in us, and weakens our Con • idence in God, and hinders the rejoicing of our Faith, is a doubt of his Power. Surely God knows us better than we do ourselves, and the Scripture shows all along, that our Doubts are about God's Power, When there was a Promise brought from God, that Sarah should conceive with Child, she did not believe the Promise, Gen. 18.13, 14. And the Lord said unto Abraham, wherefore did Sarah laugh, sa • ing, Shall I of a surety bear a Child, which am old? Is anything too hard for the Lord? There was her Doubt and difficulty: So Moses the Man of God, the Lord had told him Face to Face, that he would feed his People, and give them Flesh to eat, and he doubted of God's Power, Numbers 11.21, 22, 23. The people among whom I am, are six hundred thousand footmen, and thou hast said, I will give them Flesh, that they may eat a whole month; shall the flocks and herds be slain for them to suffice them? or shall all the fish of the Sea be gathered together for them to suffice thim? And the Lord said unto Moses, Is the Lord's hand waxed short? So when the Prophet foretold there should be such Plenty in Samaria, where there was great Scarcity, saith the Noble-man, 2 Kings 7.2. Behold if the Lord should make windows in Heaven, might this thing be? There was his Doubt: So the Virgin Mary, when the Angel comes with the Message of the great Mystery of the Incarnation of the Son of God, that he should be Born of her, Luk. 1.34. Then said Mary unto the Angel, How can this be, seeing I know not a Man? At this rate still doth Unbelief speak in the Wilderness, as the Children of Israel, Psal. 78.19, 20. Can God furnish a Table in the Wilderness? Behold he smote the Rock, that the Waters gushed out, and the streams overflowed; can he give Bread also? can he provide Flesh for his People? Certainly the Scripture knows what is the special Language of our Hearts, better than we ourselves. Now Unbelief is still represented as doubting of God's Power: Besides, Doubts haunt us only in times of difficulty, and when Mercies expected are hard to come by. If we did doubt of God's Will because of our Unworthiness, why do we not doubt at other times, when things are easy? but these doubts surprise us only when the things we expect from God according to his Promises, are difficult and hard to come by. And the reason why we are so apt to doubt of God's Power, is the imperfection of our Thoughts about God's being. We are inured to Principles of Sense, and Converse with limited Beings, and therefore confine God to a Circle of our own making, Psal. 78.41. They turned back and tempted God, and limited the Holy one of Israel: We confine God to the Course of second Causes, with which we wholly Converse, and when there is difficulty, there our Hearts fail, therefore there is need to press you to believe God's Power.

(2.) Improve it to strengthen our Faith, and encourage our Obedience.

1. To strengthen our Faith, either in Prayer or in Waiting. In Prayer: O when you come to God, remember he is able to do abundantly above all that we ask or think, Eph. 3.20. How hard and difficult soever the thing be that we ask of God, he is able to do it. When our Lord taught us to Pray, what are the Encouragements he gives us? see the Conclusion of the Lord's Prayer, Mat. 6.13. Thine is the Kingdom, the Power, and the Glory. As God hath a Kingdom and Authority to dispose of all things for his Glory and our good, so he hath a Power to back it, it is not an empty Title. Pray for help with such cheerfulness and confidence as if it were the easiest thing in the World to be done: All those things that are so difficult to be obtained, either the Sanctification of our Souls, or the Promotion of Christ's Kingdom, or any of those things, Thine is the Power ; there is that which holds up our Hands in Prayer, and gives us confidence towards God. So to strengthen our Faith in Waiting, touching the performane of all God's Promises for ourselves and others. Abraham believed above Hope, and against Hope; why? being fully persuaded that what he had promised he was able also to perform, Rom. 4.21. This is the great Security of the Soul, that confirms us in waiting upon God; when the Accomplishment of his Promises is unlikely to Reason, God is able. If you expect of God preservation in the midst of Difficulties, such a fickle and such a changeable Creature as Man is, how can that be? 1 Pet. 1. Who are kept by the Power of God through Faith unto Salvation: The Power of God is engaged for our Defense. So for Temporal Difficulties, when we see no means, no likelihood to escape, yet we are not thoughtful of this matter, for our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King! Dan. 3.17. In Death, when we go to the Grave, to molder into dust and rottenness, then to look upon the Morsels of Worms as parcels of the Resurrection; what shall uphold and support our Hearts in waiting upon God for this? Phil. 3.21. Who shall change our vile Body, that it may be fashioned like unto his glorious Body, according to the working whereby he is able to subàne all things unto himself: The Scripture still refers us to the mighty Power of God, whereby he can subdue, and cause all to fall under him. The Destruction of Antichrist and Enemies of the Church, who are supported by great and strongly combined Interests, how can that ever be hoped for? Rev. 18.8. Her plagues shall come in one day, death and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God who judgeth her ; and that is the greatest Cordial of the Soul. The Life of Faith lies in the Belief of God's Power and All-sufficiency. He can raise up the Church from her low Condition, and all without any means; when all is dry Bones, then God can put Life into his People.

2. To encourage us in Obedience, it is good to believe and improve the Power of God.

(1.) That we may carry it more humbly and more dutifully, 1 Pet. 5.6. Humble yourselves under the mighty hand of God: This is that which begets a deep awe and reverence of his Majesty: Shall we not submit to that God that is able to crush us? O therefore let us Study to please him in all things. When you sin, you bid de • iance to the Almighty, and enter into the Lists with God, and provoke him to jealousy, 1 Cor. 10.22. Do we provoke the Lord to jealousy? are we stronger than he? Do you know what it is to dash against God, and Contest with God? He that is Almighty is the most desirable Friend, or the most dreadful Adversary, and therefore humble yourselves, and carry it dutifully towards him. Everyone would be in with the Almighty: Be sure to keep in with the Lord, Deut. 10.17. For the Lord our God is a God of God's, and Lord of Lord's, a great God, a mighty and a terrible, which regardeth not persons, nor taketh reward: Will you provoke him and dare him to his Face?

(2.) To keep us upright in Obedience, without Warping and using any Carnal shifts, Gen. 17.1. I am the Almighty God, walk before me and be thou perfect: God alone is enough to you. The Reason why we so often step out of the way, is, because we do not believe God to be Almighty, that he is more able to defend than Man to hurt. Even God's own Children may warp for want of a sound belief of this. Abraham saved himself by a Lye, because he would not trust God with his Preservation, Gen. 20.11. Moses was backward to do the Lord's Message, Exod. 4.13. as if God could not bear him out before Pharaoh, and before the Egyptians. There was a Promise Jacob should have the Blessing, but Rebecka puts him upon using indirect means to obtain it, because she could not trust God's Al • sufficiency to bring it about. He that will not trust God, and rest upon his Power, cannot be long faithful to him; because they think there is not enough in God, they will seek elsewhere. All sincerity ariseth from these two things, (and until you get your Hearts into this Frame, you never will be sincere) submitting all things to God's Will, and resting upon God's Power. How desperate soever the Case be, this will relieve you and keep you sincere, and comfortable, the Lord is a powerful God, and knows how to provide for his Glory, and for your sustentation.

Now to quicken you thus to believe, and improve the Power of God, I will offer these Considerations:

(1.) Consider the Amplitude of God's Power, which is not to be measured by our scantling and model; we can do something, but God can do all things; we must have Matter prepared, but God works out of nothing; we do things difficultly, and must have time, but God can do all things in a moment; he needs no Instruments or Tools, no Pattern or Copy, but worketh all things according to the Counsel of his Will. We rust with Age, and our strength is dried up, but the Lord's hand is not shortened that it cannot save, Isa. 59.1. His strength is never wasted or dried up▪ When anything is to be done, or expected from God, is it greater than making the World? and God is where he was at first. Our knowledge of things is by Effects, but God never had an Effect adequate to his Power; he hath done great things, but he hath Power to do greater, Mal. 2.15. And did not he make one? yet had he the residue of the Spirit: When he Created the World, he had the residue of the Spirit, he could have made more Worlds. All Created Effects are finite, and therefore not fully answerable to the force of the Cause: Let us be still enlarging in our Thoughts of God's Power. This is a Power that needeth not the Concurrence of visible means, but can work without them; yea, opposite Power is no hindrance to God; Rubbs are plain Ground to him, Isa. 27.4. Who would set the briars and thorns against me in battle? I would go through them, I would burn them together: What can Briars and Thorns do against a devouring Flame? they are fit Fuel to increase the Fire, but cannot hinder the burning. God works through all Opposition, Isa. 43.13. I will work, and who shall lett it.

(2.) Consider, this Power is ready to be employed for our Use, so far as it shall make for God's glory and our good. God is ours if we be in Covenant with him; and if so, all that is in God is ours also, Quantus, quantus est ; as great as he is▪ God makes over himself in Covenant: I am yours, therefore Almightiness is yours, to be set a work for you: And as Aristotle said, 〈 in non-Latin alphabet 〉 , All things are common between Friends and Confederates: 1 Kings 22.4. Jehoshaphat said unto the King of Israel, I am as thou art, my People as thy People, my Horses as thy Horses: Surely being in Covenant with God, it is a Relation of Friendship, and whatever is God's is ours; and that is the reason of this Expression, Eph. 6.10. Be strong in the Lord, and in the power of his might. In all our Faintings and Fears we should look upon God's Almighty Power as a Guardian for our good. All that God hath is forth coming for our use; as all other things, so his Almighty Power and Strength.

(3.) Whatever his Will is, or whatever God hath determined to do concerning us, yet he would have us magnify his Power, and with Comfort cast ourselves upon it, Isa. 8.12, 13. Fear not their fear, nor be afraid, sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread: You should set Power against Power, that you may not be dismayed, Isa. 50.10. It is not meant Spiritually only, but also in Temporal Cases, Let him trust in the Name of the Lord, and stay upon his God. You should Comfort yourselves in the Power and All-sufficiency of God.

(4.) Consider how angry God hath been with his Children for not resting upon his Power. Nothing hath hindered the discovery of God's Power, and the Manifestation of his Love to them, so much as distrust of his Power, Mark 6.5. He could there do no mighty work: It is not said, he would not, but he could not do any mighty works there, because of their Unbelief. Unbelief doth put a Barr and Rubb in the way of God's Omnipotency: And John. 11.40. If thou wouldst believe, thou shouldst see the glory of God. God doth not put forth himself because we do no more rest upon him and his Alsufficiency to help us. See how angry God hath been on this account with his own Children and People, with Moses and Aaron, Mat. 20.12. Because ye believed me not, to sanctify me in the eyes of the Children of Israel, therefore ye shall not bring this Congregation into the land which I have given them. The believing of God's Power is not determining the Success, but when we encourage ourselves to Pray, and Wait, and to be Sincere, and Faithful, upon the account of God's Power, that God is able. Many Troubles and Perplexities have befallen God's Children for not believing his Power: Zacharias, John 's Father, was struck Dumb for not believing, Luk. 1.20. Behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season: And God let the Nobleman live to see himself confuted, and then he was crushed to Death, 2 Kings 7.2. Then a Lord on whose hand the King leaned answered the Man of God, and said, Behold, if the Lord should make Windows in Heaven might this thing be? And he said, Behold! thou shalt see it with thine eyes, but thou shalt not eat thereof:

(3.) Consider, it is a notable Argument in Prayer to conjure the Lord by his Power. As the Leper comes to Christ, Mat. 8.2. Lord, if thou wilt, thou canst make me clearn: Do what thou wilt, but this I know, that thou canst, thou hast Power enough: See how Moses insinuates, Numbers 14.15, 16. Now if thou shalt kill all this People as one Man, then the Nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this People into the Land which he sware unto them, therefore he hath slain them in the Wilderness: As if he should say, Lord, thou wouldest have the glory of thy Power seen in the Eyes of the Nations, that they may know thee as a mighty powerful God; now they will say, the Lord was not able to bring them into Canaan.

(6.) All our Courage, and all the strength of our Comfort and Obedience, and all the Blessings of Obedience, depends upon the Belief and the Improvement of God's Power. Look into the Book of God, and you shall see all the generous Acts that worthy Men have performed, came from hence. Abraham, the Father of the Faithful, offered up his Son, his only Son, the Son of the Promise, and that freely; and why? Accounting that God was able to raise him up, even from the dead, from whence also he received him in a figure, Heb. 11.19. In such a Trial, what would support and bear us out? So when the fiery Furnace was heated seven times hotter than ordinary, burning and flaming exceedingly, the three Children ventured into it upon this Principle; Our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thy hand, O King! Dan. 3.17. What is the reason we are so Cowardly and Dastardly? we look to things sensible, and visible, and cannot set the Power of God against it, or above them, and consider how he can bring good out of evil, and so Carnal Fears and Hopes draw us aside: Why are we discouraged, and turn from God in difficult Cases, rather than in easy Cases, but that we do not believe that he can do all things? Paul believed, therefore in the Face of Opposition he goes on in his Work unweariedly, 1 Tim 4.10. Therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all Men, • specially of them th • t believe: This made him in the midst of Reproaches and all manner of Difficulties, to go on with Courage.

(7.) When we run to Carnal Shifts, because we cannot trust this Power of God, then we engage his strength that should be for us against us, and it is just with God to blast us. Jonah runs from his Work, and God sends a Storm after him: Jonah was afraid of the Ninevites, but mischief will sooner or later overtake them that run from their Duty, and they have worse Inconveniencies by their own Shifts. Jacob would get the Blessing by a Wile, but that cost him dear, he was Banished from his Father's House upon it, lest Esau should kill him. Indirect Courses will certainly prove a loss; though you may obtain your Purpose, yet you plunge yourselves into greater difficulties afterward, and Obtain your Desires with more Trouble than if you had waited upon God.

(8.) If the thing be not done for us which we need and desire, when we trust upon the Power of God, it is because it is not best for us. He that trusts upon the Power of God cannot miscarry: A Cross is best, and a low Estate is best, and Troubles are best. It is not for want of Power and Love that we are afflicted of God, he will deliver us and support us, and turn it to the best, Psal. 84.11. For the Lord God is a sun and a shield, he will give Grace and Glory, and no good thing will he withhold from them that walk uprightly: Psal. 34.9. The young Lions do lack, and suffer hunger, but they that seek the Lord, shall not want any good thing: If we want anything we would have, certainly it is not good for us.

(9.) The less Power we have in ourselves, the more Experience we have of God's Power, Isa. 40.29. He giveth power to the faint, and to them that have no might he increaseth strength: So Deut. 32.36. The Lord shall judge his people, and repent himself for his Servants, when he seeth that their power is gone, and there is none shut up or left: When human help begins to fail, and is spent, then God's Power is seen. The lean Cheeks, and the faint Voice, and the pale Colour of a hunger-starved Beggar moves more than all the Canting Entreaties of a sturdy one. When we are sufficiently humbled in the sense of our own Unworthiness, and can entirely cast ourselves upon God, out of a Confidence of his Power, help will not be far off, for he really pities those that are indeed miserable, and have a sense of it, and sets his Power on work for their relief.

(10.) We can never expect to be free from biting Cares and Perplexities about the various Occurrences of this Life, until we can entirely cast ourselves upon God's Alsufficiency and Power: O but when you are once got upon the Rock, then you will not be tost with the uncertain Waves, Isa. 26.3, 4. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in th • e: Trust ye in the Lord forever, for in the Lord Jehovah is everlasting strength. In the ebbings and flowings of the Creature a Man is safe and fixed, for he hath that which answers all things. A Man that hath no Lands, yet if he hath Money, the wise Man tells us, that answereth all things, and he may do well enough: So if a Man hath nothing in the Creature, yet if he hath the Power of God, that answereth all things; he can rejoice in God when Creatures fail, Heb. 3.17, 18. As having nothing, yet possessing all things, 2 Cor. 6.10. The Almighty God carrieth the Purse, we have all things in God, and he will supply us as he seeth it to be best, with respect to his own Glory, and their Eternal Condition: And therefore if you would be freed from all these floating Uncertainties, and those tempestuous Agitations of Spirit by which you are tost too and fro, you will never come to this 'till you encourage yourselves in the sense of God's Power and Alsufficiency.

SERMON I. ON 2 THESS. I. v. 3.

T He first part of this Epistle is Gratulatory, for the Thessalonians Perseverance and Increase in Grace: In which ( First, ) the Apostle giveth Thanks to God: ( Secondly, ) He telleth of the Fame thereof in the Churches, Verse the 4 th. That he might the better encourage and exhort them to continue: By both he intimateth his Love and spiritual Affection to them.

In his Thanksgiving to God we may take Notice of

• 1. The Affectionate Manner.
• 2. The Matter of this Thanksgiving, The increase of their Faith and Charity.

For the Manner: It is done Emphatically, We are bound to thank God always for you, as it is meet. There are three emphatical words: Always. This Work of God among them was much upon his Heart, and still gave him new Matter of Praising God in their behalf. Then there is the Obligation from Justice and Equity, signified in those words, 〈 in non-Latin alphabet 〉 , We are bound: And 〈 in non-Latin alphabet 〉 , as it is meet ; there the Expression is stronger; He doth not only tell them that he did it, but that he ought to do it; We are bound, and it is meet. The first Expression respects the Mercy of God, so there was a Debt of Duty lying upon him, there was Justice in the Case. The second respects their Estate: It was meet ; Becoming the Condition into which Grace had brought them, and so there was Equity in the Case. Some refer this last Clause to the Performance of the Duty, that he gave Thanks as was meet; that is, in that manner which so great a Benefit deserveth, not slightly and perfunctorily, but with great rejoicing. But rather it refers to the Apostle 's Judgment of their Estate, As it is meet, Hearing what I do, for me to Judge of you: For a parallel Expression doth thus explain it, Phil. 1.7. Even as it is meet for me to think thus of you all: He conceived himself bound to Judge of them all to be such as had owned the Lord with a sincere Faith, and his People with a sincere Love, and were likely to continue therein: Not his Affection, but his Judgment inclined him to think so; the Church of the Thessalonians, and every Member thereof had given such real and evident Signs of the Grace of God in them, that he was bound to give God special Thanks for this Grace. The Gospel hath, and may be blessed in some places, so far, that all the Members of particular Churches have given positive Evidences of true Grace in them, and that to the most discerning Christians, and those who were best able to judge: It is yet possible, and therefore why should we not endeavor after it. It is meet for me to Judge so, I Hope you are so, therefore I count myself bound to give Thanks to God.

From this Preface four Points are Observable.

• 1. That 'tis a Debt we owe to God, to give Thanks for his Benefits.
• 2. That in Thanksgiving to God, we should specially own his Spiritual Benefits.
• 3. That not only the Spiritual Benefits vouchsafed to ourselves, but to others also, must be acknowledged with Thankfulness.
• 4. That in Thanksgiving for Spiritual Benefits, whether to ourselves or others, the Increase of Grace must be acknowledged, as well as the Beginnings of it.

In the former Epistle he gave Thanks to God for their Faith and Love, here for the increase and growth of both, Your Faith groweth exceedingly, and your Love aboundeth.

1 Doct. That it is a Debt we owe to God to give Thanks for his Benefits.

Paul saith here not only we do, but we are bound.

1. Justice requireth it, for the Benefits were given upon this Condition, that we should Praise God for them, Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me: This is God's Pact and Agreement with us, That we shall have the Benefit, and he will have the Glory: As the King of Sodom said to Abraham, Give me the Persons, and take the Goods to thyself agen, Gen. 14.21. So in effect God saith to us, You shall have the Comfort, but let me have the Honor. We ourselves Consent to this Covenant, we seldom make Prayers in our distress, but we promise Thankfulness, Hosea 14.2. Take away all Iniquity and receive us graciously, so will we render the Calves of our Lips: We engage to offer Praise, when our Requests are heard: Now when God heareth and granteth our requests, there is an Obligation upon us to glorify God for the Mercies received: But now though God be sought to in our Necessities, there is no more mention of him when our Turns are served: We are forward in Supplications, but backward in Gratulations: All the Lepers could beg Health, yet but one returned to give God the Glory, Luk. 17.18. Surely we should be as much affected, or rather more, in receiving the Mercies than we were in asking them; for before we only knew them by guess and imagination, but then by actual feeling or experience of the Comfort of them. But chiefly the Argument is, That Justice-requireth it: It is a kind of Theft, and unjust Detention of what is another's, if in our Necessities we crave Help, and afterward there is no more mention of God than as if we had these Blessings from ourselves.

2. God by his Precept commanding it, and we in our Distress promising it, he expecteth that there should be Thankful returns of the Mercies afforded to us: That's the second Argument, God's Expectation: Which must be interpreted 〈 in non-Latin alphabet 〉 , becoming the Excellency of his Being: One may be said to expect a thing de jure rightfully, or de facto really and actually. God knoweth that he hath to do with unthankful Creatures, and that the stupid World will not take Notice of his Kindness; therefore de facto actually he expecteth no more than is given him, having a full and clear Prospect of all future Events: But de jure, of right he might expect: So these Expressions are to be interpreted, Luk. 13.7. These three years I come seeking fruit on this Fig-tree, and find none: So Isa. 5.4. When I looked it should bring farth grapes, brought it forth wild grapes: So we may fail his Expectation, but still to our loss, 2 Chron. 32.25. Hezekiah rendered not again according to the Benefit done to him, for his Heart was lifted up, therefore there was Wrath upon him, and upon Judah and Jerusalem. All our Receipts call for a return, and a return suitable, which if we perform not, God's Wrath is kindled against us, and therefore a good Man should make Conscience of his returns, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me?

3. It keepeth up the Intercourse between us and God, which would be interrupted and broken off, if we should discontinue our Addresses to him as soon as we have what we would have, and when our Wants are supplied God should hear no more from us. By the Laws of Ezekiel 's Temple, the Worshippers were so required to go in at one door, and out at another, that none of them might at any time turn their backs upon the Mercy-seat, Ezek. 46.9. but which way soever they entered they were to go away right against it. God cannot endure Men should turn their backs upon him when their Turn is served. Prayer and Praise still keep up Communion and Familiarity with God, that still there may be a Commerce between us and him, by asking all things, and taking all things out of his hands. Prayer and Praise are our continual Work, Heb. 13.15. By him therefore let us offer the sacrifice of praise continually, that is, the fruit of our lips, giving thanks unto his Name: The supreme Benefactor and Fountain of all Goodness must still be owned, there must be a constant Course in it: Some Mercies are so general and beneficial, that they should be remembered before God every day; and God is still blessing his People, and by new Mercies giving new Matter of Praise and Thanksgiving.

4. It continueth a Succession of Mercies; for the more thankful we are for them, the more they are increased upon us, as an Husbandman trusts more of his precious Seed in fruitful Soils. The ascent of Vapours maketh way for the descent of Showers. The Sea poureth out of her fullness into the Rivers, and they all return again into the Sea: Psal. 67.5, 6. Let the People praise thee, O God! let all the People praise thee; then shall the Earth yield her increase, and God even our God shall bl • ss us: Or when the Springs lie low, we pour in a little Water into the Pump, not to enrich the Fountain, but to bring up more for ourselves. I do the rather observe it, because it is not only true of outward increase but spiritual also, Col. 2.7. Rooted and built up in him, and established in the Faith, as ye have been taught, abounding therein with Thanksgiving: If we give Thanks for so much Grace as we have already received, it is the way to increase our store. The reason why we do no more thrive in Grace, or advance in the spiritual life, is because we do no more give Thanks.

5. In Thanksgiving all spiritual Graces are acted and promoted. (1.) Faith is acted in Thanksgiving, when we see and own the invisible hand that reacheth out our Supplies to us; All things come of thee, and of thine own have we given thee, 1 Chron. 29.14. Stupid and Carnal Creatures look to the next hand, as if he that bringeth the Present were more to be thanked than he that sendeth it, Hosea 2.8. She did not know that I gave her Corn, and Wine and Oil. We are unthankful to God and Man, but more to God, because Blessings that come from an invisible Hand, we look upon as things of Course, and do not Praise the Giver. Beasts own the next hand, Isa. 1.3. The Ox knoweth his owner, and the Ass his Master's Crib, but Israel doth not know, my People doth not consider. (2.) Love: It is Love that doth open our Mouths, that we may Praise God with joyful Lips, Psal. 116.1. I will love the Lord because he hath heard the Voice of my Supplications ; and then Ver. 2. I will praise him as long as I live. The proper Intent of Mercies is to draw us to God. When the Heart is full of the sense of the goodness of the Lord, the Tongue cannot hold its Peace. Self-love doth more put us on Prayers, but the Love of God on Praises, therefore to seek and not to praise, 'tis to be lovers of ourselves rather than of God. (3.) Hope is acted. While we give Thanks for the very Grant, for the Promise, for the Preparations, with greater Assurance we expect what is behind; as Abraham built an Altar in the Land of Canaan, and offered Thanksgivings to God, when he had not a Foot in the Country, Gen. 13.18. (4.) Our Humility: The humble Soul is most delighted in the Praise of God, but the proud Soul in its own Praises; They sacrifice to their Net, and burn Incense to their Drag, Habbak. 1.16. Whilst others Sacrifice to God, they deprive God of his Honor, and Exalt anything rather than the Author of Felicity; they ascribe all to themselves, whilst the others profess their Unworthiness of the least Mercies from God, Gen. 32.10. I am not worthy of the least of all thy Mercies, and of all the Truth which thou hast shown unto thy Servant: and 2 Sam. 7.18. Who am I, O Lord God! and what is my House, that thou hast brought me hitherto? God is never exalted, 'till the Creature be abased.

6. It preventeth many sins: As, (1.) Hardness of Heart, and Security in enjoying the Blessings of God's common Providence. These common Mercies point to the Author, and discover their end to the thankful Soul, but to the unthankful they prove Occasions to the Flesh; so their Table is made a snare to them, and their Welfare a Trap, Psal. 69.22. But when we sip and look upward, and acknowledge God, on all occasions, the Creature is sanctified to us, 1 Tim. 4.4. Every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving: Where there is a due Acknowledgment of the Donor, we have it with a Blessing. So, (2.) It suppresseth murmuring, or that quarrelling, fretting, impatient Humour, which venteth itself against God, even in our Prayers and Complaints, and soureth all our Comforts. Murmuring is an Anti-providence, the scum of Discontent, by which we entertain Crosses with Anger, and Blessings with Disdain. Man is a tachy Creature, always querulous, especially when God retrencheth him in some Worldly Conveniencies which he fancyeth: Now a Thankful Spirit counterballanceth Crosses with Comforts, Job 2.10. What, shall we receive good at the Hand of the Lord, and shall we not receive evil? It taketh Notice how gracious God hath been, notwithstanding his seeming Severity, therefore it can Bless God in every Condition, Job 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. This fretting Humour is Cured; as long as we see Occasion of giving Thanks, it causeth us to submit to his Disposing Will. (3.) It prevents Distrust and carking Cares: This Remedy is prescribed by the Apostle, Phil. 4.6. Be careful for nothing, but in everything by Prayer and Supplication, with Thanksgiving, let your requests be made known unto God: When we acknowledge what God hath done for us, it prevents Distrust, Psal. 77.10, 11. I said, this is my infirmity, but I will remember the years of the right hand of the most High: I will remember the Works of the Lord, surely I will remember thy wonders of old. There are great Convulsions in an Earthquake, but when it findeth a Vent all is quiet. When we can Bless God for Favors already received, we will not doubt of his Goodness for the future, but quietly compose ourselves to wait for the good end of the Lord. (4.) It Cureth spiritual Pride, to consider who must be Praised and Owned for all the good which is in us, 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? The more we have, we are more indebted to Grace. We have all from God, and for God, not for ourselves, our own Glory and Ostentation: God will be Angry if we rob Him of it, as Herod was smitten because he gave not God the glory, Acts 12.23. The Receiver is as bad as the Stealer, we Consent to this Robbery and Usurpation.

VSE. Oh, then let us be more abundant in Thanksgiving and Praise: It is God's Will concerning us in Christ, 1 Thes. 5.18. In everything give thanks, for this is the Will of God in Christ Jesus concerning you. But there are other Reasons to persuade us, as (1.) Our Profit both Spiritual and Temporal: It argueth a good Spirit, great Faith and Love, when we look to God in everything; and a submissive Spirit when we take anything kindly at his hands. The Nations had never fallen to Idolatry if they had kept up Thankfulness, and considered God in all their Mercies, Acts 14.16, 17. Who in times past suffered all Nations to walk in their own ways; nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven and fruitful seasons, filling our hearts with food and gladness: Setting up the Idol Chance was the great Cause of perverting Mankind: Besides, this is noble and delightful Work, the Work of Angels, our Work in Heaven. Well then, Observe what matter of Praise God vouchsafeth to you continually; if you did want many of the Comforts you now enjoy, how miserable would your Lives be! A thing too near the Ball of the Eye is not seen well: Our Comforts must be set at a distance to make us value them. (2.) Our continual Dependance: It is with us as it was with the Raven and the Dove which Noah sent forth out of the Ark, Gen. 8.7, 8. the Raven feeding on the floating Carrion returned no more, but the Dove finding not whereon to rest the sole of her Foot, returned with an Olive-branch. Carnal Men if they can get anything from God to support them, and they have their Stock in their own hands, they care no more for Him, but live apart from God, Ier. 2.31. Wherefore say my People, We are Lord's, we will come no more unto thee? (3.) Consider how Thankful others are for less than what we enjoy: There are many that would be glad of our leavings, but usually those that enjoy the greatest Possessions pay the least Rent, and God receiveth more Praise from a poor Cottage than from a rich Palace. But I proceed to the second Point.

2 Doct. That in Thanksgiving to God, we should especially own his Spiritual Benefits.

These are usually overlooked, but yet these deserve the chiefest Acknowledgments.

First, Because these are discriminating, and come from God's Special Love, which floweth forth to his own People. Corn, and Wine, and Oil are bestowed upon the World, but Faith and Love upon his Saints. David prayeth, Psal. 106.4. Remember me, O Lord, with the favor which thou bearest unto thy people. To have the Favorites Mercy, is more than to have a common Mercy. Protection is the Benefit of every common Subject, but intimate Love, and near Admission, are the Privileges of Special Favorites: Now by the common Effects of his Providence, Love or Hatred cannot be known, Eccl. 9.1.2. No man knoweth either Love or Hatred by all that is before them, all things come alike to all, &c. — The things without us, and the things before us, and the things promiscuously dispersed, will not discover his Special Love to us. Christ gave his Purse to Judas, the worst of the Disciples, but his Spirit to the rest as the choicest Gift.

Secondly, Because these concern the better part, the Inward Man: 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by • ay. He doth us more Favor that healeth a wound in the Body, than he that soweth up a Rent in the Garment: Is not the Body more than Rayment? So is not the Soul more than the Body? Yea farther, and the Soul furnished with Grace, than the Soul furnished only with Natural Gifts and Endowments? 1 Cor. 13.1, 2, 3. Though I speak with the tongues of men, and of Angels, and have not Charity, I am become as sounding Brass, or a tinkling Cymbal: And though I have the gift of prophesy, and understand all mysteries, and all knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing: And though I bestow all my goods to feed the poor, and though I give my Body to be burned, and have not Charity, it profiteth me nothing: I am nothing without saving Grace: Therefore these are the Mercies for which God will be praised.

Thirdly, These are brought about with more ado than Temporal Favors: God as a Creator, and Upholder of all his Creatures, doth bestow Temporal Blessings upon the Ungodly World, even upon the Heathens that know him not, that never heard of Christ; yet Saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ, who was to purchase these Blessings by his Death and bloody Sufferings, before we could obtain them: Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Other Blessings run in the Channel of common Providence, these in the Channel of Christ's Mediation.

Fourthly, Because these are pledges of Eternal Blessings, and the beginnings of our Eternal well-being. The Life that is begun in us by the Spirit, is perfected in Heaven; John. 5.24. He that heareth my words, and believeth on him that hath sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life. It is a spark that shall not be quenched, and the Food that feedeth it, is the meat that perisheth not, but endureth to everlasting life, John 6.27. Those Graces and Eternal Blessedness are to be linked together, that they cannot be separated: Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified; and whom he justified, them he also glorified. Sanctification is included in the last word; here in the Beginnings by Sanctification, and hereafter in the full possession of Eternal Glory: So 2 Cor. 3.18. We all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. It loseth itself in the Ocean of Eternal Glory and Happiness.

Fifthly, These incline and fit the Heart for praise and Thankfulness to God: There is an Occasion to praise God, and a Disposition and an Heart to praise God; outward Benefits give us the Occasion to praise God, but these not only the Occasion, but the Disposition; other Benefits are the Motives, but these the Preparations, as they do fit and incline the Heart. The Work of Faith and Love do set the Lips wide open to magnify and praise the Lord: Grace is the matter of God's Praises, and give also a ready will to praise him, yea the very Deed of praising him, Psal. 63.5. My Soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips. When they feel the Love of God shed abroad in their Hearts, they are inclined to praise God.

Sixthly, Temporal Favors may be given in Anger, but the Graces of the Spirit are never given in Anger. God may give us worldly Honor and Riches in Judgment, and indulge large Pastures to Beasts fatted for destruction; but he giveth not Faith and Love in Anger, or a Renewed Heart in Anger, but as a token of his Special Love. To you it is given, to know the mysteries of the Kingdom of Heaven, Matth. 13.11. To you it is given to believe ; Phil. 1.19. So that for these principally we should praise the Lord. We have a quick sense in Bodily Mercies, but in Soul Concernments we are not alike affected: We think God dealeth well with them to whom he giveth Greatness and Honor; but doth he not deal well with you, to whom he hath given his Spirit?

Seventhly, These render us acceptable unto God. A Man is not accepted with God for his worldly Blessings; he is indeed the more accountable unto God, but not of greater Account with him, Luke 12.48. For unto whomsoever much is given, of him shall the more be required. The more Helps, and the more Encouragements, the more Work and Service God expecteth, but they are not more precious in his sight for Temporal things sake: Under the Law the Rich and Poor paid the same Ransom; the Rich is not accepted for his Riches, nor the poor Man despised for his Poverty; but now the Saving Graces of his Spirit are acceptable with God. It is said, 1 Pet. 3.4. A meek and quiet Spirit, it is in the sight of God of great price: God esteemeth this more, and therefore it should heighten the esteem of Grace in our Hearts, and quicken us more to get and increase it.

Eighthly, These Benefits should be acknowledged, that God may have the sole Glory of them, for he is the Father of Lights, from whom cometh every good and perfect gift, Jam. 1.17. It was the Opinion of the Stoics, Quod vivamus Deorum munus est, quod been vivamus nostrum: Our Natural Being we ascribe to God, but our Moral Perfections, we are apt to usurp the Glory of them to ourselves. Iudicium hoc est omnium mortalium, saith Tully : All Men think that Prosperity and Success is to be asked of the God's, but Prudence and good Management belongeth to us. But these Opinions are Sacrilegious, and rob God of his chiefest Honor: Therefore to prevent Spiritual Pride, we must be sure to bless God for Spiritual Blessings; our Crowns must be cast at the feet of the Lamb, Rev. 4.10, 11. for he only is worthy to receive Honor, and Blessing, and Glory, and Power. Whatever we do, 'tis from him who worketh all our works in us, Isa. 26.12. Thou wilt ordain peace for us, for thou also hast wrought all our works in us: And 1 Chron. 29.14. All things come of thee, and of thy own have we given thee. By his Grace we are what we are; 1 Cor. 15.10. By the Grace of God I am what I am: And Luk. 19.16. Thy pound hath gained ten pounds.

VSE, Is to Exhort us to two Things: (First,) To be in a Capacity to bless God for Spiritual Blessings: (Secondly,) To be most Affected with these Mercies.

First, See that you be in a Capacity to bless God for Spiritual Blessings.

First see that you have these Mercies, and then bless God for them. It would trouble a Man, even to trembling, to hear slight and vain persons take up a Form of Thanksgiving, which no way is proper to them; as to Bless God for their Election before Time, their Sanctification in Time, and their Hopes of Glory after all Time: As if a Leper should give thanks for perfect Health; or a Madman, that he is made wiser than his Neighbors; or a Man that is ready to die, to thank God that he is pretty well, and recovering; so they give thanks for Grace, which they never knew, nor felt: This is to mock God, while we pretend to adore him. It is true, there are Spiritual Mercies, for which all are bound to give Thanks, such as the Mystery of Redemption, the New Covenant, the Offers and Invitations of Grace, Means and Time to Repent; these you should value more, and bless God for them. But for Men that know not their own great Necessities, and Benefits, but slight their chiefest Mercies, and account them Burdens, they can more feelingly thank God for a gluttonous Meal, or unjust Gain, or some vain Pleasure, but for the Means of Grace they bless him not. But now the Flower of Thanksgiving is, when we can bless God for Christ, for his Spirit, for Heaven, for Faith and Love: And therefore we should labor to get these things, and to make our Sincerity more unquestionable; for these are the chiefest Matters for which God expecteth praise from us. The Apostolical Forms insist upon these things, 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead.

Secondly, To be most affected with these Mercies. Other Mercies may be overvalued, especially if we look upon them under the Notion of provision for the Flesh; so our very Thankfulness may be a Snare. Lust engrosseth our Hearts, but Religion tippeth our Tongues. Men will thank God for their Preferment, more than for the Offer of Christ, and Pardon and Life by him. Our esteem is known by this, what it is that moveth us to thankfulness; if it be for the World, as used for the pleasure of the Flesh rather than for the Service of God, it is but Lust disguised in a Religious Form: Therefore what are you most affectionately thankful for, Worldly, or Spiritual good things? God is to be thanked for all, for Temporal increase, but chiefly for Spiritual Mercies: Now what endeareth God to your Hearts, that he is so good in Christ, or that he blesseth your outward Estate? You should not lessen that Favor, but look for a better and more distinguishing Expression of his Love.

3 Doct. That not only the Spiritual Blessings vouchsafed to our Selves, but to Others also, must he acknowledged with Thankfulness.

1. It suiteth with our Relation of Members in the same Mystical Body of Christ, and so is a part of the Communion of Saints; 1 Cor. 12.26. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. The Members care for one another, and are affected with each others Woe, or Weal; if the Toe be trod upon, the Tongue will cry out, You have hurt me: Therefore they that have lost sympathy and feeling, seem to have cast themselves out of the Body, as if they were no way concerned in their fellow Members in Christ. If we be in the Body, we must be affected with others Concernments as with our own, Phil. 1.7. I have you in my heart. Where sincere Love is among Christians, there will be a Communion of Prayers and Praises; therefore they bless God for others Mercies as their own. See Rom. 12.15. Rejoice with them that do rejoice, and weep with them that weep. Spiritual Love is but acted and personated, if we only drop some words of Prayer and Praise, and do not look upon ourselves as under a Debt, and that it is meet so to do; and do it upon Inclination, and not merely upon the Invitation of others. We should give Thanks for all their Mercies, especially for such Spiritual Mercies as constitute the Union, such as Faith and Love; by Faith we are united to the Head, by Love to the Fellow-members. Col. 1.3, 4. We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you: Since we heard of your Faith in Christ Jesus, and of the love which you have to all the Saints. These Graces qualify for this Spiritual Communion.

2. The Glory of God is concerned in it. Wheresoever his Goodness shineth forth, especially with any Eminency, it must be acknowledged: Rom. 1.8. I thank my God through Jesus Christ for you all, that your Faith is spoken of throughout the whole world. When Christ's Kingdom doth thrive extensively, or intensively, by the addition of more peace, or the increase of Grace; if we love our Master, we must be glad when he getteth more Servants, and our Joy must be expressed in praises. When Paul was Converted, he saith, Gal. 1.24. The Saints glorified God in me: That is, praised God in his behalf, and gave him the Honor of that great Work, that so useful an Instrument was gained to the Faith.

3. The Spiritual Blessings vouchsafed to others, conduce to a common Good, therefore our Profit and Interest inviteth us to this Duty. The good of some, is the gain of the whole; we have benefit by their Example, and are confirmed, by having Companions in the Faith and Patience of the Gospel, and the common Profession groweth by their Accession to the Faith: 1 Thes. 1.7, 8 Ye were examples to all that believe in Macedonia, and Achaia: For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your Faith to Godward is spread abroad. Eminent Christians promote the Interest of the Gospel, and their Gifts make them serviceable: 1 Cor. 1 4, 5. I thank my God always on your behalf, for the Grace that is given you by Jesus Christ, that in everything ye are enriched by him, in all utterance, and in all knowledge: And Rom. 1.12. — That I may be comforted together with you, by the mutual Faith both of you and me. It is a Comfort to meet with our Father's Children everywhere, and that we have hopes of having more Companions in Heaven.

4. If we have no profit by them, yet the thing itself is a Benefit to us; for if we have anything of the Bowels of Christ, or Love to Souls, surely we are gratified, when any are Converted to God: If the Salvation of our Brethren be dear to us, whatever is given in order thereto, we must reckon among our Benefits, and we should rejoice in one another's Gifts and Graces as our own. True Goodness is communicative, and diffusive of it's self, as Fire turneth all about it into Fire. Hypocritical Profession is accompanied with an Envy, they would shine alone; and Mules, and Creatures of a Bastard Production do not propagate.

5. We increase their Faith and Comfort, when we give Thanks to God for them. To that end doth the Apostle mention his Thanksgiving, that they might be encouraged to go on, Phil. 1.3.6. I thank my God upon every remembrance of you, 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.

1 VSE. They are Monsters of Men, that Repine at the Riches poured down by their own, or other Men's Ministry upon others: Yet such a base Spirit reigneth in many, they cannot endure any should be Godly and Serious.

2 VSE. Let us Bless God for others. The Angels rejoice at the Conversion of a Sinner, Luke 15.10. Now this should never be omitted: (1.) When there is some eminent Work accomplished, either for the multitude of Objects, or degree of Grace. As when Cornelius was gained to the Faith, as the First-fruits of the Gentiles, Acts 11.18. When they heard these things, they held their peace, and glorified God, saying, then hath God also unto the Gentiles granted Repentance unto life: And Verse 21. The hand of the Lord was with them, and a great number believed, and turned unto the Lord: And Verse 23. Barnabas was glad when he had seen the Grace of God, and exhorted them all, that with purpose of heart they would cleave unto the Lord. (2.) When there are special Circumstances, as if we have been instrumental to do them good, and God hath blessed our Word, or Converse, or Example, 1 Thes. 2.19, 20. For what is our Hope, or Joy, or Crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? for ye are our glory and joy: Or if we have prayed for anything for others, whatever we have prayed for must be thankfully acknowledged, when brought to pass, 2 Cor. 1.11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf: And 3d. Epist. John. 4. I have no greater joy, than to hear that my children walk in the truth.

4 Doct. That in Thanksgiving for Spiritual Benefits, whether to our Selves, or Others, the Encrease of Grace must be acknowledged as well as the Beginnings of it.

The Degree is from God: He that beginneth perfecteth, Phil. 1.6. He that hath begun a good work, will perfect it to the day of Christ. The whole Progress of the Work, from the first step to the last, is all from God, not from the Power of our own Free-will, or the Srength of our Resolutions, or the Stability of our Gracious Habits. For the First, That it is not from the Power of our own Free-will, is plain from John. 6.44. No man can come to me, except the Father which hath sent me draw him. And then for the Second, That it is not from the Strength of our Resolutions, Psal. 73.2. As for me, my feet were almost gone, my steps had well-nigh slipped. And for the Third, That it is not from the Stability of Gracious Habits, see Rev. 3.2. Be watchful, and strengthen the things which remain, and are ready to die, for I have not found thy works perfect before God: And 1 Pet. 5.10. The God of all Grace, who hath called us unto his Eternal Glory by Jesus Christ, after that you have suffered a while, make you perfect, establish, strengthen, settle you. He that beginneth the Work of Grace in us, doth still carry it on to perfection; he doth establish what is attained, and increase our spiritual strength for all Difficulties and Duties, so Luk. 17.5. The Apostles said unto the Lord, Increase our Faith.

VSE. Take Notice of God's Favor in the addition of every new degree of Grace, because the change is more remarkable; we may ascribe our first Conversion to God, but we must also our after-growth. We are still under the Love and Care of Christ: Though we are passed from Death to Life, yet not from Earth to Heaven. You are in continual need of Christ, for Direction, Intercession, Pardon, farther Sanctification, Support, Comfort and Peace; therefore take Notice of every degree, if there be greater Fervour, if more delightful Exercise, if more Ability and Strength to overcome Opposition, let God have the Glory of all. He many times Chastiseth our Pride and Unthankfulness, with Lapses or Decayes, if we do not acknowledge him; as Peter and David, what grievous Lapses had they?

SERMON II ON 2 THESS. I. v. 3.

I N these Words we have Observed, (1.) An Affectionate Form of Thanksgiving. (2.) The Matter of it.

For the first, It is a blessed thing, when Complaints are turned into Thanksgivings, both for ourselves and others. For ourselves, We should not be always Craving, and always Complaining; Gratulation should find a place in our Addresses to God, as well as Acknowledgments of Sin, and Supplications for Grace, Col. 4.2. Continue in Prayer, and watch in the same with Thanksgiving. So for others, we should rather take Notice of their Excellencies than of their Blemishes. We give occasion to others to suspect us to have a rough imperious spirit, to be always finding fault, never acknowledging the Grace they have received, or the good they have done: This was far from Paul 's Temper, who was ever ready to acknowledge anything of Christ, wherever he found it, especially where Grace was discovered with eminency, as in these Thessalonians ; therefore he saith, We are bound to thank God always for you, Brethren, as it is meet: Whence we Observed four Doctrines.

I am now to speak of the Matter of this Thanksgiving, Because that your Faith groweth exceedingly, and the Charity of everyone of you all towards each other aboundeth: Where Observe these six things.

1. That it is a Comfort that our Inward Man is in a good State, however it be with us as to our outward Condition before the World: These Thessalonians were poor and afflicted; we read in the first Epistle, They received the Gospel in much affliction, 1 Thes. 1.6. And in the Verse next the Text he speaketh of their Patience and Faith in all their Persecutions and Tribulations ; and the following words tend wholly to Comfort them under their sore Troubles: Yet their Condition before God was thriving and prosperous, and matter of Thanksgiving rather than Lamentation: So 2 Cor. 4.16. For this Cause we faint not (saith the Apostle) but though our outward Man perish, yet the inward Man is renewed day by day. We should count this World's Goods well exchanged, if the want or loss of them be recompensed to us by the increase of spiritual Graces, and be glad if it go well with our Souls, though our Bodily Interests be infringed. If God by an a king Head will give us a better Heart, by a sickly Body an healthy Soul, as he did to Gaius, 3 Epist. John. 2. Ver. by lessening us in the World, or reducing us to straits, make us Rich in Faith, James 2.5. By Troubles and Oppositions excite us to a more lively exercise of Grace. We should not barely submit to such a Dispensation, but give Thanks. The Children of God are always set forth to be of this Temper, Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes: 2 Cor. 12.9, 10. I will rather glory in my infirmities, that the power of Christ may rest upon me; therefore I take pleasure in infirmities, in reproaches, in necessities, in persecution, in distresses, for Christ's sake; for when I am weak▪ then am I strong: If the Afflictions and Troubles of the World may do us good, and our Knowledge and Holiness be increased as our Estates are diminished: So Heb. 12.11. No Chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby. All the Honors and Riches of the World are not worth the least degree or dram of Grace.

2. Their Condition was not only good, but growing better every day. It is not enough barely to be good, but we must grow from good to better, and be best at last. God's Children wait on the Lord, and he is not wont to be sparing and straightened to those that attend upon him, Isa. 40.31. They that wait on the Lord shall renew their strength: They are planted in his Courts, and that is a fertile Soil, Psal. 92.13, 14. Those that are planted in the house of the Lord, shall flourish in the Courts of our God; they shall still bring forth fruit in Old Age, they shall be fat and flourishing: There are Ordinances by which they receive a supply of the Spirit; their Hearts are upon the Wages that lead home to God, Psal. 84.7. They shall go on from strength to strength: When our Hearts are set upon a thing, we will neither go off nor go back, but still gain ground: They find new Encouragement in God's ways, Prov. 10.29. The way of the Lord is strength to the upright ; the more they walk in it, the more Encouragement they find to do so, all which doth condemn our laziness, that we make no more Progress▪ surely our Reward should encourage us, Phil. 3.14. I press towards the 〈◊〉 for the prize of the high calling of God in Jesus Christ: In a Race, where there is so great a Price, we should not stand at a stay, but still be running, and getting nearer the Goal; the Way is so pleasant that we have no occasion to tire in it, 2 Pet. 3.18. — But grow in Grace, and in the knowledge of our Lord and Savior Jesus Christ: We have so many Benefits by Christ, that surely we are encouraged to seek for more. Besides, consider God's Expectation, God expecteth more from some than others, according to their Years and standing, Heb. 5.12. For when for the time ye ought to be Teachers, (having had so much Means and Advantages) ye have need that one teach you again, which be the first principles of the Oracles of God: So Luk. 12.48. Unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more: We expect he should come sooner that rideth on horse-back than he that goeth a foot. Now that we may grow, Carnal Affections must be weakened, John. 15.2. Every branch that beareth fruit, he purgeth it that it may bring forth more fruit: This Purging is by Mortification: Faith, the Mother grace must be increased, Rom. 1.17. Therein is the Righteousness of God revealed from Faith to Faith; as it is written, The just shall live by Faith: We must still continue to live by Faith: The Means of Grace must still be attended upon, 1 Pet. 2.2. As new-born Babes desire the sincere milk of the Word, that ye may grow thereby.

3. Their Growth was considerable, they arrived to a great degree of Eminency, 〈 in non-Latin alphabet 〉 : Here is high Faith, and great Love: Certainly they did not over grow their Duty, but it was a wonderful growth, considering the difference between them and themselves, what they were before the Gospel came to them, and what now: Considering also the difference between them and others, how they had outgrown their Equals, yea those who had received the Gospel before them. Surely we should not only grow in Grace, but seek to excel in Grace, God will have more Glory, and we more Comfort. Now those that would Excel, (1.) Should be more Humble, for James 4.6. God resisteth the proud, but giveth Grace to the humble: The Lord increaseth his Grace where all is ascribed to God, and nothing to ourselves; but he is an Enemy to those that lift up themselves, and puff up themselves, and set the Crown upon their own Heads. (2.) They should be diligent in the Use of their Gifts, for to him that hath shall be given, Luk. 8.18. that is, that useth what he hath, that carrieth himself according to the Helps vouchsafed, and employeth and improveth what he hath, he shall have more: They shall have more Faith, more Love from the same Spirit who gave them the first Grace. If in the effect you show what you have, and declare what you have, you shall have more, the Original Stock shall be increased. (3.) There should be Thankfulness: They own God in all, Col. 2.7. Rooted and built up in him, and stablished in the Faith, as ye have been taught, abounding therein with Thanksgiving: The Creature then robbeth not God of the Glory of his Gifts, and therefore shall have more. (4.) There must be Obedience to the Word of God as our Rule, the sanctifying Motions of the Spirit as our Principle, and the Author of that Grace which we have: Now the more ready we show ourselves to comply with the Directions of his Word, and the Motions of his Spirit, the more is Grace strengthened in us; for Disobedience to the Word is a Provocation to God, which hindereth the due impression of it on our Souls, Ier. 8.9. They have rejected the Word of the Lord, and what Wisdom is in them? And Disobedience to the Spirit is a Grief to him, Eph. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption: So that sin hindereth our growth, and letteth out our strength. But what shall we say of them that beat down the Price of Christianity as low as they can, and content themselves with what is barely necessary to Salvation, as if the safest way were to go as near the brink of destruction as possible: These Men care not though they dishonor God, so they may be saved, but they will in time see, that the greatest Grace is no more than needeth.

4. They grow in both Graces, both in Faith and Love: These two Graces are inseparable Companions, Col. 1.4. Since we heard of your Faith in Christ Jesus, and of the love which ye have to all the Saints: So 1 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, in Faith and Love, which is in Jesus Christ: The one concerneth our Personal Benefit and Safety, the other the good of the Body, that we may have a tender Care of the Unity, Honor and Prosperity of Christ's Church. We are to build up ourselves in our most Holy Faith, and we are also to Edify others, which is done by Love principally. Besides, this Connection is necessary, because all Religion is exercised by these two Graces. The Mysteries of Religion are received and improved by Faith, and the Precepts and Duties of it are acted by Love, 1 Cor. 10.13, 14. Watch ye, stand fast in the Faith, quit yourselves like Men, be strong, let all things be done with Charity: And therefore that qualification which entituleth us to the Privileges of the New Covenant, is made to be Faith working by Love, Gal. 5.6. The one Grace without the other is not sa • ing and sincere: Faith without Love is dead, I am. 2.17. and Love without Faith is but a little good Nature, or facile Inclination to others, not derived from the Spirit of God, nor built on our Belief of his Grace in Christ; they depend upon one another, as the Effect upon the Cause: Faith produceth Love, as it showeth the true grounds of Union, and from a sense and apprehension of God's Love to us, causeth us to love others. In short, both Graces are recommended by the same Authority, 1 John. 3.23. And this is his Commandment, that we should believe on the Name of his Son Jesus Christ, and love one another, as he gave us Commandment: He that maketh Conscience of the one, will make Conscience of the other also. Again, the one referreth to God, the other to Men; Faith for God, Charity for our Brethren: The one keepeth us from defection from God, the other preventeth a Schism, and a Breach with our Fellow Christians. Well then, here was the Commendation of those Thessalonians, their Adherence to the Faith was very Constant, and they lived in Unity and Amity with one another. There is no surer Argument of Sincerity and Proficiency in Christianity, than this growth of Faith and Love; they are the Fountain of all other Duties; and if you would be accounted thorough and growing Christians, you must excel in both these Graces; for true solid Godliness is rooted in Faith, and acted by Love towards God and Men, which is the All of Christianity.

5. This Growth and Proficiency was found in all: Not only some among them were Eminent for Faith and Love, but all. If the Apostle had only said, The Charity of you all aboundeth, it might seem to refer to the Church, that there was no Schism there; but he saith, of everyone of you all towards each other. In other Epistles, the Believers, to whom the Apostle wrote, have all the Style of Churches, or men sanctified, &c. but afterwards notorious and particular miscarriages are reproved; which showeth that the Denomination was a potior parte, from the better part, but here he mentions all and everyone ; they were a choice sort of Christians; where shall we find their Fellows? It is our Duty to be such, and it should be our Care; for here we see what the Grace of God can do, if we be serious; and what an Advantage it is to be in good Company, and to have good Examples about us, and how much living Coals do inkindle one another when they lie together.

6. He saith, Faith groweth, but Love aboundeth. Love must not only increase, but abound to each other: A thing may be increased Intensive, or Extensive ; Intensively, when it is more rooted, when there is a greater Fervour and Vigour of Faith and Love: Extensively, either as to Effects or Objects; as to Effects, in doing more good, as when we abound in Works of Mercy; or as to Objects, by doing good to more Persons, not confining our Love to one only, or a few, but extending it to all. This was the Case of those Thessalonians, their Love was not a lank or lean Love, but an abounding Love, full of all good Fruits; and this not to some, but to all, even the meanest Christians among them. If we would give others occasion to Bless God for us, let us imitate their Example: Occasions are many, Objects are many, to whom we may be beneficial, therefore our Charity must not be straightened, but abounding. (1.) The Internal Affection must increase, Phil. 1.9. This I pray, that your Love may abound yet more and more ; that is, both their Love to God and their Neighbors, especially to those who are God's. There are so many things to extinguish it, or make it grow cold, that we should always seek to increase this Grace, that it may be more fervent, and strong, and not grow cold and dead. (2.) The external Expressions should abound, both as to Acts and Objects. 1. As to Acts: In Duties of Charity we should not be weary: Now we may be weary upon a double Occasion, either because we meet not presently with our Reward; to that the Apostle speaketh, Gal. 6.9. Be not weary of well-doing, for in due time we shall reap, if we faint not: Duties of Charity have their Promises annexed, which are not presently accomplished, but in their season; they will be either in this Life, or in the next: Or because of continual Occasions, when there is no end, Heb. 6.10, 11. For God is not unrighteous to forget your work, and labor of love, which you have shown towards his Name, in that ye have ministered to the Saints and do minister; and we desire that everyone of you do show the same diligence, to the full assurance of Hope unto the end: Meaning that formerly they had a Courage to own Christ and his despised ways, and to be Charitable to poor Christians; now he desireth them to be so still, as long as the Occasion continueth, so long should the Charity continue, that at length they might reap the Reward; Ye have ministered, and do Minister: This is tedious to Nature and to a Niggardly and base Heart, but Love will be working and laboring still, and ever bringing forth more Fruit. Where this Heavenly Fire is kindled in the Soul, it will warm all those that are about them; but Love is cold in most, it will neither take Pains, nor be at Charge to do anything for the Brethren: But Christian Love is an Immortal Fire, it will still burn and never die, therefore we should continue the same Diligence, Zeal and Affection, that formerly we had. 2. As to Objects: Christ telleth us, The poor ye have always with you, Matth. 26.11. As long as God findeth Objects, we should find Charity; and the Apostle saith, Gal. 6.10. As we have opportunity let us do good to all Men. Expensive Duties are distasteful to a Carnal Heart; it may be they would part with something which the Flesh can spare, and will snatch at anything to excuse their neglect; they have done it to these and these; but as long as God bringeth Objects to our View and Notice, and our Ability and Affection doth continue, we must give still: If our Ability continueth not, Providence puts a bar, and excuseth, but if our Affection doth not continue, the Fault is our own.

Now I come more particularly to speak of the Growth of Faith — Your Faith groweth exceedingly.

Doct. That 'tis well with Christians, when their Faith groweth, and doth considerably increase.

The Scripture speaketh of a weak Faith, and a strong Faith, therefore it concerneth us to consider, whether our Faith be weak or strong, in the wane, or in the increase: Now we shall best Judge of the growth of Faith, (1.) By the Nature of it. (2.) The Properties of it. (3.) The Examples of Scripture.

First, Let us see the Nature of it, and thereby we shall best judge of the growth of it. Faith is a Grace, whereby we believe God's Word in general, and especially the Doctrine of Salvation by Christ, and do receive him, and rest upon him for Grace here, and Glory hereafter.

First, The general Object of Faith is the whole Word of God, Acts 24.14. Believing all things which are written in the Law and the Prophets: Certainly the General Faith goeth before the Particular, for there is no Building without a Foundation; so that the General Faith is a firm and hearty Assent to such things as are revealed by God, because revealed by him. In which Description we may consider, 1. The Object of this Grace, Things revealed by God, as revealed by him. 2. The Act; It is an Assent. 3. The Adjuncts, or Qualifications of this Act; it is a firm, cordial or hearty Assent.

1. The Objects of Faith, considered Materially, are such things as are contained in the Divine Revelation: Formally, these things by Faith are apprehended under that Consideration, as revealed by God, by Virtue of the Truth and Authority of his Testimony. The Objects of Faith materially considered, are all such things as are contained in the Word of God, or revealed by him; which are of a different Nature, Precepts, Promises, Threatenings, Histories of Facts done, Mysteries of Godliness: All these are apprehended, and improved by Faith, to the use of Holy Living, or entertaining Communion with God through Christ; only among these Objects, some are more noble and excellent, others of lesser weight and moment. The chief Objects of Faith are those things which are absolutely necessary to Salvation, and without which we can neither be Holy here, nor Happy hereafter; such are those things which we specially call Articles of Faith, as briefly comprehending all the Mysteries of Salvation; the Decalogue, &c. — But many other things are contained in the Word of God, and conduce to the Confirmation and fuller understanding of these things, though not of like weight and importance with them; as for instance, divers Histories, and Miracles, which are spoken of in Scripture, as also some lesser Doctrines, which only belong to the greater Fulness and Perfection of Knowledge. The first sort of things must be explicitly and distinctly known and believed, an implicit Faith may suffice for the rest. Now an Implicit Faith we call that Faith, by which we believe things not distinctly and apart, but as they are contained in their Common Principle; as for instance, he that believeth the Book of Judges to be a Book divinely inspired, and yet hath never read it, or heard it read by others, he doth indeed believe the Histories contained therein to be true, but not by an explicit Faith, for he knoweth them not, but by an implicit and general Faith, as he is persuaded the Book was Indited by the Spirit of God; but he who hath read the Book, and knoweth particularly what is said of Samson, Gideon, Baruk, and others of the Lord's Worthies, and believeth it, he hath a distinct and explicit Faith of these things. The Believers of the Old Testament knew the Messiah and Redeemer of the World implicitly, and not with that particularity which is required of Believers in the New. And so do many weak Christians assent to all things contained in the Word of God by an implicit Faith, though they do only expressly and explicitly believe things necessary to Salvation; which is not said to justify Laziness in any, or an overly Carelessness in any matters of Religion, as if we should acquiesce in the Knowledge of a few necessary things, and seek no farther. No: The Word of God must dwell in us richly, in all Wisdom ; Col. 3.16. For though things absolutely necessary are but few, yet other Points have their Use, and conduce both to the Confirmation and Improvement of the rest. But hitherto we have only spoken of the Object of Faith materially considered, we must speak also of the Formal Consideration. Things revealed by God, as revealed by him; for every Assent, even that which is given to things contained in the Word of God, cannot be called Faith. For Instance, if a Man should certainly hold and maintain any Point of Religion, as the Creation of the World out of nothing, but not upon the account of God's Revealing any such Truth, but for some other Reason, which seemeth necessary and cogent to him, he cannot be said to believe this Article, or to understand it by Faith; as it is said, Heb. 11.3. Through Faith we understand, that the Worlds were framed by the word of God. For Faith is an Assent to a Divine Testimony; but when we know things by other ways and means of Assurance, it is not Faith, whatever it be: So if a Man should believe the passages of God's Providence towards the Israelites, upon the Relation of Josephus the Historian, and not upon the Authority of the Sacred Writers, who have delivered it to us, he cannot be said to have Faith: Which also may be said of them, who adhere to the true Religion only out of Custom, and the happy Chance of their Birth and Education, or because they received it by Tradition from their Ancestors, or the bare warrant of their present Teachers, or evidence of Reason.

Secondly, The next thing which the Description offereth to us, is the Act of Faith about this Object, whi • h is an Assent. The Formal Object of Faith is some Divine Truth, as we have seen: Now the Understanding hath a double Act about Truth, Apprehension, and Dijudication, or exercising a Judgment about it. So in these Divine Truths, (First,) We apprehend the Nature, or Tenor of them, or consider what is propounded to us in the Word of God, which is Knowledge, or Apprehension: But then, (Secondly,) We judge or determine concerning the truth of these things, which is Acknowledgment or Assent, and this is the Act proper to Faith.

Thirdly, The Adjuncts or Qualifications of this Assent come now to be considered. They are two: (1.) It is a firm Assent. (2.) It is a Cordial and Hearty Assent.

1. As it is a Firm Assent, so Faith is distinguished from many things that look like it, or pass for it in the World; as ( First, ) Non-contradiction, or not questioning the Truths of Religion, which is all the Faith that most have, and cometh from their Inadvertency, and Carelessness about Divine Ma • ters: They do not object against the Truth of what the Gospel propoundeth, because they do not regard it, and weigh it in their serious Thoughts. This differeth little from Children's learning Questions of Catechism, or saying things by rote; they can say over the Articles of their Belief, and never doubted of them; you may teach them to think and say anything, what you please, for they say it, and never consider of it. So most Men in the Christian World, talk at the same rate that others do, but consider not what they say, nor whereof they affirm, only ignorantly and inconsiderately swallow down the Current Opinions, without knowing the certainty of those things, wherein they have been instructed, Luke 1.4. And so though they never doubted of the Truth of their Religion, it is because they were never assaulted with Temptations to the contrary, and all the strength of their Faith lieth in their Inconsideration, or Non-attention. If they have any ground and bottom, it is only Men's saying so, and therefore their Belief (if they have any) should rather be called Human Credulity, than Christian Faith: In short, they that believe everything, believe nothing, which soon appeareth when a Temptation cometh. (2 dly, ) It distinguisheth it from Conjecture, which is a lighter Inclination of Mind to a thing, as possibly or probably true, whereby Men get no higher, than it may be so, and yet there are shrewd suspicions to the contrary. A guess is not an Assent, much less a firm and strong Assent, as Faith is. (3 dly, ) It distinguisheth it from Opinion, which is a trembling, fearful, uncertain Assent. Opinion is beyond Conjecture, but short of Faith: Conjecture only supposes it may be so, but Opinion asserts that it is so, though not without some fear of the contrary; but above all, this Faith is an undoubted persuasion of the Truth of things revealed by God: By Opinion, one may be so convinced of the Truth of Divine things, as not to be able reasonably to contradict them; but by Faith a Man is so convinced of the Truth of the Gospel, that he seeth all the reason in the World to embrace and follow it: Col. 2.2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ: And 1 Thess. 1.5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake: And Heb 10.22. Let us draw near with a true heart in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

2. The next Qualification of this Assent, is, that it is a Cordial or Hearty Assent: I mean such as doth engage the Will and Affections to pursue the Happiness which God hath revealed, in the way and by the means which God hath prescribed. We read in Scripture of believing with the heart, Rom. 10.9, 10. and with all the heart, Acts 8.37. The Object of Faith is not only true, but Good, and therefore produceth a Cordial Adherence to the Truths of which it is persuaded. There is not only a Conviction of the Mind, but a bent and Inclination of the Will, which followeth the persuasion of Faith, if it be firm and strong; for it considereth not only the evidence of the things propounded, but the worth, weight, and greatness of them; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation ; otherwise it will not serve the end and purpose of the Gospel, which requireth us to Crucify our Lusts, and Sacrifice our Interests, and perform Duties displeasing to Corrupt Nature, and all this upon the Hopes only which it offereth to us, and to wait upon God for his Salvation in the midst of all Pressures and Afflictions: Therefore certainly Believing is an Heart business, not a simple, naked, and speculative Assent. This latter Qualification doth exclude two things from true, Lively, and Saving Faith: ( First, ) That which Divines call Historical: (2 dly, ) That which they call Temporary Faith.

1. Historical Faith; which is a simple and naked Assent to such things as are propounded in the Word of God, and maketh Men more knowing, but not better, not more Holy and Heavenly; they are not excited thereby to pursue that Happiness which the Gospel offereth in the way of Holy Living, or patient continuance in well-doing: So Simon Magus believed the preaching of Philip, Acts 8.13. yet his Heart was not right with God, but he still remained in the Gall of bitterness, and bond of Iniquity. And so many believed in the Name of Christ, to whom Christ committed not himself, because he knew all men, Joh. 2.23, 24. And this Faith even the Devils may have, I am. 2.19. Thou believest that there is a God, thou dost well, the Devils also believe, and tremble; and that not only in Truths evivident by Natural Light, such as that is there mentioned, that there is a God, but in Gospel Truths, as that Jesus is the Son of God, Mark 1.24. The Devil cried out, saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? I know thee who thou art, the Holy One of God. Now this kind of Faith is called Historical Faith, not from the Object of it, as if it did only believe the Histories of Scripture; No, they that have it may believe the Promises, the Doctrines, the Precepts, as well as the Histories; but from the Manner in which it is conversant about its Object, namely, thus: As we read Histories in which we are no way concerned, we nakedly read them for Knowledge sake, not to make a party in their Broils and Interests, but only to know what was done; so they that have only this kind of Faith, read the Scriptures as Persons unconcerned, and rest in idle Speculation, without referring those notable Truths to choice and practice: I cannot say that this cannot be called Faith, because they that have it, do believe those things which are true, and do truly believe them; but yet lively Saving Faith it is not, for he who hath that, findeth his Heart engaged to Christ, and doth so believe the Promises of the Gospel concerning pardon of Sins, and Life Eternal, that he seeketh after them as his Happiness; and doth so believe the Mysteries of our Redemption by Christ, as that all his Hope, and Peace, and Confidence is drawn from thence; and doth so believe the Commandments of God and Christ, as that he determineth to frame his Heart and Life to the observance of them; and doth so believe the Threatenings, whether of Temporal Plagues, or Eternal Damnation, as that in comparison of them, all the frightful things of the World are as nothing: Luke 12.24. Be not afraid of them that can kill the Body, and after that have no more that they can do. Destruction from God is a Terror to them, beyond all the Evil that Man can threaten: As he said to the Emperor, Thou threatenest a Prison, but Christ threateneth Hell.

2. It is distinguished from Temporary Faith, which is an Assent to Scriptural or Gospel Truth, accompanied with a slight and insufficient touch upon the Heart, called a taste of the heavenly gift, and of the good word of God, and the powers of the world to come, Heb. 6.4, 5, 6. By this kind of Faith, the Mind is not only enlightened, but the Heart affected with some Joy, and the Life in some measure reformed, at least from grosser Sins, called escaping the pollutions of the World, 2 Pet. 2.20. But the Impression is not deep enough, nor is the Joy and Delight rooted enough to encounter all Temptations to the contrary. Therefore this sense of Religion may be choked, or worn off, either by the Cares of this World, or voluptuous Living, or great and bitter Persecutions and Troubles for Righteousness sake. It is a common Deceit, many are persuaded that Jesus is the Christ, the only Son of God, and so are moved to embrace his Person, and in some measure to obey his Precepts, and to depend upon his Promises, and fear his Threatenings, and so by consequence to have their Hearts loosened from the World in part, and seem to prefer Christ and their Duty to him above worldly things, as long as no Temptations do assault their Resolutions, or sensual Objects stand not up in any considerable Strength to entice them: But at length when they find his Laws so strict and Spiritual, and contrary either to the bent of their Affections, or worldly Interests: They fall off, and lose all their Taste, and relish of the Hopes of the Gospel, and so declare plainly that they were not rooted and grounded in the Faith and Hope thereof. This is true Faith generally considered; which Foundation being laid, it will be easy to show the Nature of Special Faith, which now followeth to be discussed.

Secondly, The Special Objects of Faith are God's Transactions about Man's Salvation by Christ: therefore besides the General Faith, there is a Special Faith, whereby we receive Christ, and rest upon him. Saving Faith is called a receiving of Christ, John. 1.12. To as many as received him, to them gave he power to become the Sons of God, even to them that believe in his Name: And Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him. We take him as God offereth him, and to the ends for which God offereth him; to do that for us, and to be that to us, which God hath appointed him to do for, and to be unto poor Sinners. The General Work of Christ as Mediator, is to bring us to God; 1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God: And the great use that we make of him, is to come to God by him. There is implied in Faith an Intention of God as our Chiefest Good, for otherwise Christ is of no use to us; and a Consent to Christ's undertaking, that he may bring us to God, or a thankful acceptance of him for those ends. All they are rejected that will have none of him, Psal. 81.11, 12. But my people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and they walked in their own Counsels: That will not come to him that they may have life, John 6.40. That will not have him to reign over them, Luke 19.27. But they who consent to receive him as their Lord and Savior, are accepted with him, only let us see how this Consent is qualified.

1. It is not a Rash Consent, but such as is deliberate, and serious, and well-advised: When God in the Gospel biddeth us to take Christ, Men are ready to say, With all their Hearts; but they do not consider what it is to receive Christ, and therefore retract their Consent as soon as 'tis made: No, you must sit down and count the Charges, Luke 14. When you have considered his strict Laws, and made a full allowance for incident Difficulties and Temptations, and can resolve, forsaking all others, to cleave to him alone for Salvation, it is an advised Consent.

2. It must not be a forced and involuntary Consent, such as a Person maketh when he is frighted into a little Righteousness for the present; such as a Person would not yield to, if he were in a State of Liberty. It may be in a distress or pang of Conscience, by all means they must have Christ, when Sick, when afraid to die, when under some great Judgment: No, the Will must be effectually inclined to him, and to God the Father by him, as our utmost Fecility and End. Christ's People are a willing People, Psal. 110.3. Thy people shall be willing in the day of thy power.

3. It must be a resolved Consent, a fixed, not an Ambulatory Will, which we take up for a purpose, or at some certain times, for a solemn Duty, or so. No, you must cleave to him, Acts 11.23. He exhorted them all, that with purpose of heart they would cleave unto the Lord. You must trample upon everything that will separate you from him, Phil. 3.8, 9. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but d • ng, that I may win Christ, &c. And Rom. 8. from the 36 th. to the end, I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: Nor heighth, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

4. It must be not a partial Consent, but Total; not only to take Christ as offered with his Benefits, but a Consent of Subjection to him as our Lord. We are to take him, and his Yoke, Mat. 11.29. Take my Yoke upon you, and learn of me. We are to take him, and his Cross, Mat. 16.24. If any man will come after me, let him deny himself, and take up his Cross, and follow me. It is accompanied with a Resolution to obey his Laws, and keep his Commandments, that we may abide in his Love.

Thirdly, Besides this Consent, there must be a Recumbency, Dependance, Resting, or a fiduciary Relyance upon him for all things we stand in need of from him: Recumbency is a Special Act of Faith, Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Now what do we rest upon him for? For somewhat Here, and somewhat Hereafter: 1. Here ; For the Inward Man, for all kind of Grace, Justification, Sanctification, Privileges, Duties, for the Beginning and Continuance; Phil. 1.6. 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: And Acts 5.31. Him hath God exalted to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of Sins. He is the Author and Fountain of Grace, as well as a Lord and Law-giver, and the ground of our Hope and Confidence, as giving us that Righteousness, whereby we may stand before God, and have comfortable access to him. And then for the Outward Man, God hath not only undertaken to give us Heaven and Happiness in the next World, but to carry us thither with Comfort, supplying us in a way most conducible to his Glory, and our Welfare, Psal. 84.11. The Lord is a Sun and Shield, the Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly. All things are yours, Ordinances, Providences, 1 Cor. 3.21. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is God's. 2. Hereafter: That Christ will give us Eternal Glory and Happiness in the other World, 1 Tim. 1.16. For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe in him to life everlasting: And John 20.31. These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his Name. This is the main Blessing which Faith aimeth at, 1 Pet. 1.9. Receiving the end of your Faith, even the salvation of your Souls. By this all Temptations of Sense are defeated.

Now if you would know whether your Faith groweth or no, you must discover it by the Firmness of your Assent, or the Resolvedness of your Consent, or the Peace and Confidence of your Relyance:

1. For Assent. If you believe the Word of G • d, especially the Gospel part, with an Assent so strong, that you can resolve to venture your whole Happiness in this bottom, and let go all, that you may obtain the Hopes which the Gospel offereth to you, certainly he hath a strong Faith, who taketh God's Promises for his whole Felicity, and God's Word for his only Security, he needeth no more, nor no better Thing, nor surer Conveyance to engage him to hazard all that he hath, when the Enjoyment of it is inconsistent with his Fidelity to Christ.

2. Your Consent: A full, entire, Hearty Consent to resign your Selves to Christ; not a feeble Consent, such as is contradicted by every foolish and hurtful Lust; but a prevalent Consent, such as can maintain itself notwithstanding Difficulties, Temptations, and Oppositions of the Flesh, and control all other Desires and Delights whatsoever.

3. For Relyance: When you can trust him for deliverance from the Guilt, Power, and Punishment of Sin, and to quicken, strengthen, and preserve Grace in you to everlasting Life. You trust him in all his Offices, as a Priest, when you believe his Merits and Sacrifice, and Comfort yourselves with his Gracious Promises and Covenant, and come to God with more boldness and Hope of Mercy, upon the account of his Intercession, especially in all Extremities and Necessities: Heb. 4.14, 15, 16. Seeing then that we have a great High Priest that is passed into the Heavens, Jesus the Son of God: Let us hold fast our Profession, for we have not an High Priest which cannot be touched with the feeling of our Infirmities, but was in all points tempted like as we are, yet without sin: Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need.

You trust him as a Prophet, when you give up yourselves as his Disciples to the Conduct of his Word and Spirit, being parswaded that he will infallibly teach you the way to true Happiness. John. 6.68. Lord! to whom shall we go? thou hast the words of eternal life.

You trust him as a King, when you become his Subjects, and are persuaded that he will Govern you in Truth and Righteousness, in order to your Salvation, and defend you by his mighty Power from all your Enemies: 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him, against that day: And 2 Tim. 4.18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom. To whom be Glory forever and ever. Amen.

SERMON III. ON 2 THESS. I. v. 3.

T HE Growth and Encrease of Faith may be Judged of, 1. By the Nature of Faith: 2. The Properties of it: 3. The Examples and Instances of great Faith in Scripture.

We are now upon the Second Thing, the Properties.

(1.) A Dependance upon God for something that lieth out of Sight. That this is an Essential Property of Faith, appeareth by the Description of it, Heb. 11.1. — The Evidence of things not seen ; that is, not seen by Sense and Reason. Some things are invisible, by reason of their Nature, as God; for no man hath seen God at any time: Joh. 1.18. And therefore he is called the Invisible God: Col. 1.15. And some things by reason of their Distance, because they are Absent and Future, as the Glory of the World to come, and therefore 'tis an Object of Faith and Hope, Rom. 8.24. For hope that is seen, is not hope; for what a man seeth, why doth he yet hope for it? Vision and Possession exclude Hope, and leave no room and place for it: Now without Faith a Man can have no sight of these things, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. There is a mist upon Eternity, and we cannot look beyond the Clouds of this lower World, unless we have the Eagle-eye of Faith; but by Faith we can see them, so as to frame our Lives accordingly: 2 Cor. 5.7. For we walk by Faith, and not by Sight. By Sense we see what is pleasing or displeasing to the Flesh, but by Faith what conduceth to the saving or losing of the Soul: Faith being very much like Sight, and serving us for the Government of the Soul, as Sight doth for the Body; it may much be explained by it. Now to Bodily Sight, there must be an Object, a Medium to make the Object conspicuous, and a Faculty, or Organ. 1. The Great Object of Faith is Eternal Life, as procured by Christ, and promised in the Gospel. There is no use of Sight, where nothing is to be seen; therefore the Object is set before us in the view of Faith, in the Promises of the Gospel. Heb. 6.18. and Heb. 12.2. God's Truth is as certain as Sight itself can be in it, we see all things promised as sure and near. 2. The Medium: As we see Colours in the Light of the Air, so these Spiritual and heavenly things in the Light of the Spirit: 1 Cor. 2.11, 12. For what man knoweth the things of a man, save the Spirit of a man which is in him? even so the things of God knoweth no man, but the Spirit of God. 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 us of God. 3. The Eye, or Visive Power: A Blind Man cannot see at Noon-day, nor the sharpest Sight at Midnight: Now this Eye is Faith, which is the Evidence of things not seen: we are are as sure of them, as if we saw them with our Eyes, or as we are of those things which we now see with our Eyes. The Sight of Faith may be considered, either (1.) As to its Certainty and Clearness. (2.) As to its Power and Efficacy.

First, As to its Certainty and Clearness. We do so see God, Heaven, Christ, that we are affected in some measure, as if we saw them with our Bodily Eyes. God; whilst we walk before him, Acts 2.25. I foresaw the Lord always before my Face. Christ; Gal. 3.1. Before whose eyes Jesus Christ hath been evidently set forth, crucified among you. Christ was set forth before their Eyes, as if they had seen him hanging and dying upon the Cross. Heaven; They have it in their Eye, and are affected in some measure, as if they were in the midst of the Glory of the World to come: I say, only in some measure; for compare the Light of Faith, and the Light of Glory, and there is a difference in the degree. The Light of Glory nullifieth Sin, the Light of Faith only mortifyeth it; but yet really it maketh us do those things which we would do if we saw the Glory of Heaven; shun those things which are to be avoided, as if we saw the Flames of Hell. There is a Certainty and Firm Belief, which hath a great Influence upon us, so compare it with the Light of Sense. Those things which we are to see and feel, move the more passionately, for while the Soul dwelleth in Flesh, and looketh out by the Senses, the Objects of Sense are more apt to move the Passions, but yet Faith doth effectually move us, though not so passionately.

Secondly, As to Efficacy and Prevalency, this Sight prevails over those things which we see and feel: A Christian hath Senses as well as others, and knoweth that he dwelleth in a World full of sensible Objects, which are pleasing to that Flesh which he still carrieth about with him; but God hath opened the Eyes of his Mind, by which he seeth better, and more Glorious things, which take up his Heart and Mind, Life and Love, Care and Time, and so is weaned from Sense-pleasing Vanities, and can deny them, and trample upon them, for the Enjoyment of these better Things; and neither Life, nor anything comfortable to Life, is counted so dear, as that for their sake, he should hazard the Favor of God, his Redeemers Blessing, and the Happiness of the World to come; if Sight and Sense invite and entice him to Sin, and forsake his God and Christ, the Objects of Faith prevail against the Musements of Sense, and sway his Choice, and incline his Heart, and govern his Resolutions in the whole Course of his Life. He looketh not to things as they seem for the present, or Relief to the Flesh, or as they appear to short-sighted men, who are governed by Sense, but as they will appear at last, and will prove to all Eternity, and so can leave things which he seeth and feeleth, for things which he never saw, but expecteth shortly to enjoy.

Well then, This is the Essential Property of Faith, to look to things not seen by Sense, but revealed by God in his Word, and this Property showeth its self in all the Acts of Faith, Elicite, and Imperate. Elicite Acts are those which are proper to this Grace, Imperate are such as belong to other Graces, but Faith hath an Influence upon them, by Virtue of which they are produced: We may more plainly call them Acts and Effects.

1. As the Acts of Faith; which are Assent, Consent, Trust, or Dependance. 1. For Assent to such Truths as God hath revealed in his Word. When we have sufficient Evidence of this Revelation, the less sensible Helps we need to underprop our Assent, the stronger is our Faith. Let me Instance in the great Article of the Christian Faith, Christ's Person and Office: I shall produce that place of the Apostle, 1 Pet. 1.8. Whom having not seen ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. Tho' they had never seen Christ in the Flesh, and he was now absent from them in regard of his Bodily Presence, being withdrawn into the Heavenly Sacrary, yet this did not hinder their Faith, they loved him, and rejoiced in him, as if they had seen him, and conversed with him Bodily. It was an advantage certainly to have seen Christ in the Flesh, and to Converse with him Personally here upon Earth, to see his Miracles, and hear his gracious words. But Faith can embrace him as offered in the Promise, though' it never saw him in the Flesh, and the fewer sensible Helps Faith hath besides the Word, it is the more highly esteemed by Jesus Christ. The same appeareth by Christ's words to Thomas, Joh. 20.29. Thomas, because thou hast seen, thou hast believed; but blessed are they that have not seen, yet have believed: Thomas must have the Object of Faith under the view of his Senses, which argued a great weakness, and Imbecility; Unless I see in his hand the print of the Nails, and put my Finger into the print of the Nails, I will not believe. What if Christ would not give him that satisfaction, but other sufficient Evidence? This was his Infirmity, therefore Christ telleth us, they have the stronger, and more acceptable Faith, that do not give Laws to Heaven, or prescribe to God upon what Terms they will believe, but accept of the Assurance God offereth, without Satisfaction to Sense. 2. For Consent: When we come to enter into Covenant with God; God is Invisible who maketh the Promise, and Heaven, which is the great Promise that he hath promised us, is future, and yet to come, and lieth in another World, and before we get thither, we must encounter many Difficulties, yea shoot the Gulf of Death; but the Believer can as really and heartily Transact with the Great God, and give the Hand to the Lord to become his, as he can with a Man that is present, and offereth a good Bargain upon easy Terms and Conditions; he hath so firm a Belief of the Life to come, that he taketh it for his Portion and Happiness: 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen ; he looketh to things unseen, which he taketh for his Treasure and Happiness, and is resolved to be anything, and do anything which God will have him be and do, that he may obtain it. 3. Another Elicite Act of Faith is Trust and Dependance, which maintaineth us in a Course of patient and cheerful Obedience to God, though' our Happiness be yet to come; yea though' for the present we are harras'd with great Troubles and Afflictions, and it may be see not the Signs, ( i. e. ) any sensible Tokens of God's Favor and Respect to us: Yet the Sight of an Invisible God, and Confidence of a future Reward, keepeth up Joy in the Soul, and no Violence of Temptation is able to break it, and remove us from the Truth: Rom. 8.24, 25. We are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it: They are Confident, that in God's Time they shall have Salvation, and final Deliverance, though' it be not to be seen anywhere, but in God's Promise by Jesus Christ. Well then, the fewer External Comforts we need, the stronger is our Faith; the more, the weaker; Weak Christians must be carried in Arms, dandled on the Knees, fed with sensible Pledges, and ocular Demonstrations, or else they are ready to faint.

2. The Imperate Acts or Effects of Faith, they are produced by Virtue of this Property, Faith's prevailing over Sight and Sense: I shall name four.

(1.) To promote Holiness, and reduce us and reclaim us from the false Happiness. Surely none will accomplish the Work of Faith with Power, and so glorify God and Christ in the World, that is, live in all holy Conversation and Godliness, but those that have that Faith which is the Evidence of things not seen; those that live always as in the sight of an Invisible God, are the thorough Christians: What greater Check can there be to Temptations to Sin, than to live always in the Sight of an Invisible God? Gen. 39.9. Or to Temptations to the World, than an Invisible Glory: Or to the Troubles and Molestations of the World: Rom. 8.18. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us: And 2 Cor. 4.17. Our light Affl • ction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of Glory. If Godliness expose us to Difficulties, Molestations and Troubles, Faith seeth the Final Rest, Glory and Happiness: If we are inclined to the Honors and Pleasures of the World, Faith seeth the most shining Glory will soon burn out, and end in a Snuff, Psal. 119.96. I have seen an end of all perfection, but thy Commandment is exceeding broad: And 1 John. 2.17. The world passeth away, and the lust thereof, but he that doth the Will of God, abideth forever. If Sense present the Bait of present Profit, Pleasure, or Honor, Faith seeth the Final Shame, Ignominy, and Loss, and so we are guarded on all sides, against Right-hand and Left-hand Temptations: This is a General, I shall speak of more particular Effects.

(2.) To keep the Heart tender, and in awe of God's Word. Surely 'tis a Blessed frame of Spirit, and very useful to us, to tremble at the Word of God, Isa. 66.2. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my Word: And to stand in awe of his Word, Psal. 119.161. My heart standeth in awe of thy Word. Now this can never be, unless we have that Faith which is the Evidence of things not seen; for many times the Word threateneth Evils which are not likely to come to pass, if we look to the visible face of things, and all that part of God's Discipline is lost, unless we can believe unseen things. See Heb. 11.7. By Faith Noah being warned of God, of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by which he condemned, the World, and became heir of the Righteousness, which is by Faith. The World was then in a Jolly Condition, and little dreamt of a Flood: The Earth flourished as much as ever, and there was Building, and Marrying, and Planting, but God had told him of an universal Destruction of all things by a Deluge; therefore he admonisheth the careless World, and provideth for his own, and Family's Safety. So we read of Josiah, when he heard of the words of the Book of the Law, he rent his Cloaths, 2 Kings 22.11. We do not read of any actual Trouble that was then in the Land, or any Danger nigh. When an Age is very corrupt and ripe for Judgment, God giveth Warning: But alas! few take it, or lay it to Heart, for the World is led by Sense, and not by Faith, they are not affected with things till they feel them. Few can see a Storm, when the Clouds are in gathering, but securely build on the present Ease and Peace, though' God be angry: But in the Eye of Faith a sinful Estate is always dangerous; therefore they fall a Praying, and humbling themselves, and cry to God mightily, and use all means of Safety, while a Judgment is but yet in its Causes.

(3.) To support us against the greatest Dangers and Terrors: Heb. 11.27. By Faith Moses forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him that is invisible. To depend upon God's Aid and Succor, in a time of great Extremity and Danger, needeth a strong Faith: as to appearance he was ready to be swallowed up, being pursued by a wrathful and Puissant King. The Sea was before him, the Egyptians behind him, and the Craggy and unaccessible Mountains on each side, but the Terrors of Sense may be easily vanquished by those Invisible Succours which Faith relieth upon: An Invisible God can bear us out against Visible Dangers.

(4.) To teach us how to carry an equal Mind in Prosperity and Adversity; in Prosperity, when we are born up by the Chin, we have but too much Confidence, and when we are lessened, and but short in the World, we are full of Diffidence and distrustful Fears: Psal. 30.6. In my prosperity I said, I shall never be moved. When a Child of God hath gotten a Carnal Pillow under his Head, he lieth down, and sleepeth sweetly, dreaming many a pleasant Dream of uninterrupted Felicity in the World, but if God taketh away his Pillow from under his Head, then he is as diffident as formerly confident, then — God will be favorable no more. God is the same, his Promises the same, the Covenant the same, the Mediator the same, but our Condition is changed, because we look to things seen, live upon things seen, and still imagine of things according to what we see and feel: So for supplies of Maintenance and Provision, if we have them not in View and sight, how little can we depend upon God: If Sense be against the Promises, the Promises do us but little good: How few can comfort themselves in God, when all faileth, Hab. 3.18. or make his All-sufficiency their Store-house, Gen. 17.1. No, they must have a full heap in their own keeping: How few can take his Promises for their Heritage, Psal. 119.11. No, they must have Lands and fixed Revenues, or else they know not where to have Food and Raiment for themselves and Children: How few can be contented to trust the Purse in God's Hands, and be contented to take their daily Allowance from him! which yet is a necessary Point of Faith, of continual Practice: How few can see all things in God, when they have nothing in the Creature, 2 Cor. 6.10. Many talk of living by Faith, but 'tis when they have enough in the World to live upon, they eat their own Bread, wear their own Apparel, only call it by God's Name. The Life of Sense is more evident than the Life of Faith. Well now, This being the Nature of Faith, thereby we may know the measure of it; for the Excellency and Degree of everything is known by the Essential Properties.

2. The second Property of Faith is Self-denial, or a venturing of all in Christ's Hands, or a foregoing all for Christ. That this is included in the Nature of Faith, yea, essential to it, I must prove to you. 1. By the Description of Faith in Scripture, Heb. 10.39. We are not of the number of them that draw back to perdition, but of them that believe to the saving of the Soul ; 〈 in non-Latin alphabet 〉 , The Purchasing of the Soul: Not Purchasing in the way of Merit, but Means. A true and sound Faith will cause us to save the Soul, though with the loss of other things. The Flesh is for sparing or saving the Body, but Faith is for saving the Soul, whatever it costs us: The Flesh saith, Favor thyself; Faith saith, Hazard all for Christ. 2. By Reason, I will prove that it not only necessarily results from the Nature of Faith, but is included in it; for Faith builds upon the Promise of Salvation by Christ: Now this Promise is not only true but good, 1 Tim. 1.1. 'It is certainly true, and requireth the firmest Belief; 'tis eminently good, and worthy to be regarded above all other things; the Happiness is most desirable, and the Assurance of enjoying it as strong as can be given us. Now we do not close with this Promise rightly, unless we Assent and Embrace, take the thing Promised for our whole Happiness, and the Promise itself for our whole Security. The thing promised we do not take for our whole Happiness, unless we forsake all other Hopes and Happiness, and can let go all Pleasures, Profits, Worldly Reputation and Honor; yea, Life itself, when 'tis inconsistent with our Fidelity to Christ, or the way we should take to enjoy the Blessedness that he offereth: Not only willful Sin, and all Carnal Pleasures, but anything though never so near and dear to us: No, we will not take up with any other Portion and Felicity for all the Temptations in the World: And also there must be a Confidence of God's Promise in Jesus Christ, that we may Venture our all upon this Security, and if God call us to it actually forsake all; so that without Self-denial we can neither trust God nor be true to him. 3. This suiteth with the Nature of the Conditional and Baptismal Covenant. There is an Absolute Covenant whereby God promiseth to give Faith to the Elect, and a Conditional Covenant sealed in Baptism, wherein 'tis said, that He that Believeth and is Baptized, shall be saved, Mark 16.16. Now by this Covenant none can be Believers or Disciples of Christ, but those that forsake all for Christ's sake, Matth. 13.45, 46. The Kingdom of Heaven is like to a Merchant-man seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had and bought it. Christ knew the Nature of Faith better than we do; many cheapen the Pearl of Price, but do not go through with the Bargain, because they do not sell all to Purchase it, all that is inconsistent with this Choice and Trust: So Luk. 14.26. If any Man come unto me, and hate not Father, and Mother, and Brother, and Sister, yea, and his own Life, he cannot be my Disciple: Shall we think to go to Heaven at a cheaper rate, after such express Declarations of the Will of Christ? All Christians are not called to this, but all must be ready for this, Eph. 6.15. — Your Feet shod with the preparation of the Gospel of Peace, Acts 21.13. I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus: 1 Pet. 3.15. Be ready always to give an Answer to every man that asketh you a reason of the Hope that is in you, with meekness and fear: This every Disciple must be, Prepared to undergo Martyrdom if God calls him to it. 4. I prove it by the Instances of Believers, ordinary and extraordinary: Faith was ever a venturing all, and a forsaking all upon God's Veracity and Truth of his Promises▪ 1. Extraordinary: Noah had but God's bare Word for the Flood, Heb. 11.7. yet notwithstanding the Mocks of the incredulous World, with vast Expence and Care he prepareth an Ark, which was the prescribed Means to save himself and Household: Abraham leaveth his Father's House, though he knew not whether God would call him, Heb. 11.8. Here was venturing all on God's Fidelity; and afterwards we read that he was ready to offer Isaac, leaving the way to God how to fulfill his Promises, Vers. 17, 18. So the Israelites passing through the Red Sea, Ver. 29. there they put their All into God's Hands, when upon his Word themselves, and little ones, and all their substance, ventured into the great deep: So Christ's Trial of the young Man, Mark 10.21. — Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have Treasure in Heaven, &c. But the Promise of Eternal Life, and great Treasure in Heaven, could not part the young Man and his great Estate. 2. Ordinary: Moses, Heb. 11.24, 25, 26. By Faith Moses when he was come to years, refused to be called the Son of Pharaoh's Daughter, choosing rather to suffer Affliction with the People of God, than to endure the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt, for he he had respect unto the recompense of reward: So those that the Apostle speaketh of, Heb. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and an enduring substance: They had such a Faith in Christ, that though they had lost their Goods, yet because they lost not Christ, and the Hopes of Heaven by him, they thought themselves happy enough: So Paul 's quitting all Honor and Respect with his Country-men, Phil. 3.8. I count all things but dung and dross for the Excellency of the knowledge of Christ Jesus my Lord. 'It is endless to instance in all, but this is enough to show you that the true Believers are still known by their Self-denial. But you will say, if this be necessary to the very Truth and Being of Faith (as certainly it is) how shall we know our growth, for we can but forsake all? I Answer, By your readiness and willingness to part with all for Christ. The weakest Believer can part with no more but all, but the stronger this Faith is, he doth it with the more readiness of mind, and with least defaults in his Duty, and blots in his Fidelity to Christ. Would you know then whether your Faith be strong or weak? know it by this, The more you can adhere to Christ, whatever Temptations you have to the contrary, if you can venture not only some, but all things, upon the Account of the Promise of Eternal Life, 1. Deny the sinful Pleasures of the Flesh, they were never worth the keeping: If I cannot deny a little vain Pleasure, what can I deny for Christ? surely momentary Delight is bought too dear, if it must be bought with the loss of Eternal Joyes. Esau is represented as a Profane Person, that sold his Birth-right for one morsel of Meat, Heb. 12.15. If the vain Delights of the World prevail so with Men, that all the Promises of the Gospel cannot reclaim them, these comply with the Motions of the Flesh, which is importunate to be pleased, but have no sense of the Offers of Christ, who calleth upon us to save our Souls. The true Christian is a Stranger and Pilgrim on the Earth, whose Mind and Heart is set upon better things, which are to come, 1 Pet. 2.11. Upon the security of God's Word, he is taking his Journey into another World. 2. We must be willing to Sacrifice all our Interests, Matth. 16.24. If any Man will come after me, and be my Disciple, let him deny himself, and take up his Cross and follow me: If God be trusted as our Felicity, Worldly Felicity must be no Impediment to our Duty; therefore if we cannot incur blame and shame with Men, yea, damage and loss, that we may be faithful with God, our Faith is worth nothing. 3. If God call you not to Sufferings, yet there are some Expencefull and Self-denying Duties which ever are incumbent upon you, Matth. 25.35. Visiting the Sick, Cloathing the Naked, Feeding the Hungry; Luk. 12.33. Sell that ye have, and give Alms, provide yourselves Bags which wax not old, a Treasure in the Heavens that faileth not: Can you trust Christ upon such Promises, and be at some loss for the Gospel? for a Religion that costs nothing is worth nothing; most Men love a cheap Gospel, and the Flesh engrosseth all, Faith gets little from them to be laid out for God. These Men run a fearful hazard of being rejected forever; they Sow to the Flesh,