The Bowels of Tender Mercy Sealed in the Everlasting Covenant

SECT. I.

1 Use. DOth God promise to cause his people to walk in his Statutes and to do them? hence we may be informed of several things.

First, That then without all question, the natural and unregenerate man hath no sufficiency in himself to do any spiritual good: For if the people of God (who are called by grace, and are made alive by grace,) are not sufficient of themselves, but do stand in need of the grace of God to cause them to walk in God's Statutes; much more insufficient is every natural man to the doing of good, who is dead in trespasses and sins. Hear what the scriptures speak of the natural man, 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. Jer. 4. 22. Tbey are sottish children, and they have no understanding; they are wise to do evil, but to do good they have no knowledge. Hose. 8. 12. I have written to him the great things of my Law, but they were counted a strange thing. Psal. 14. 1. The fool hath said in his heart there is no God; they are corrupt, thy have done abominable works, there is none that doth good. Prov. 13. 19. It is abomination to fools to depart from evil. Levite. 26. 43. Because they despised my judgments, and because their soul abhorred my Statutes. Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Tit. 1. 16. Being abominable, and disobedient, and unto every good work reprobate.

By all these places it doth appear, that there is no power and sufficiency in any natural man to any spiritual good, but a total want thereof, and a total opposition unto it.

Secondly, That then God is no hard, cruel, or rigorous master unto his servants, but very kind and gracious; we have no reason to complain at all, but rather to bless him, and cheerfully to serve him.

There are seven things which do respect the people of God, &c.

1. Enterance, which takes in, 1. Union: Of him are ye in Christ Jesus. 1. Cor. 1. 3. 2. Regeneration. 3. Repentance: This God works in them of his own grace. Jam. 1. 18. Of his own good will begat he us with the word of truth. Phil. 1. 29. Unto you it is given to believe. Acts 11. 18. Then hath God also to the Gentiles granted repentance unto life.

2. Performances; this likewise doth God work in his people. Phil. 2. 13. It is God which worketh in you, to will and to do of his good pleasure.

3. Sufferance. Phil. 1. 29. Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.

4. Resistance. 1. Of sinful works. 2 Tim. 4. 18. The Lord shall deliver me from every evil work. 2. From sinful temptations. 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that you are able.

5. Perseverance. 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 Christ. 1 Pet. 1. 5. We are kept by the power of God through faith unto salvation.

6. Acceptance.

7. Recompence.

Thirdly, Then you see the same reason why, when the same truths of God are preached, and the same ways of life are revealed, some do receive those truths, but others do not; and some do walk in those ways, and some do not.

Quest. Why do they not all do so? The Reason is,

Sol. Because God leaves some unto themselves, and others he doth not leave unto themselves; they do both of them hear the way to heaven, but they have not both the same grace and strength given to walk in the way to heaven.

Fourthly, Then they are none of God's people, who never found any sufficiency, any ability, any actual strength to walk in the ways which God hath Commanded: why so? because God promiseth to cause his people to walk in his Statutes, and to do them. I grant that all the people of God do not walk alike in his Statutes; some are more lively, some are more forward, some are more high, and full, and vigorous, and exact then others are; nevertheless everyone of them hath obtained grace and strength in his proportion to walk in God's Statutes; everyone of them doth pray, and everyone of them doth repent, and everyone of them doth believe, doth walk in newness of obedience, and everyone of them doth fear the Lord, and makes conscience of his ways, and strives after perfection.

[Simile.] You see that the least finger in the body receives an influence from the head by which it moves, and stirs, and performs the office of its place: And so doth the meanest and weakest servant of Christ, receive a virtue and power from Christ to act, and walk in his proportion: Therefore those men who still continue in their ways, and have no power to leave them, and who are still charged to walk in God's ways, and have no heart nor power to obey him, (no power or ability at all to bewail their sins, to forsake their sins, to pour out their hearts in prayer, to long after Christ, to love the Lord Jesus Christ, to prize and hold communion with God;) these persons are not as yet the people of God's Covenant. There is nothing in the world to evidence it to their souls that they are so; nothing in practice; for they • eglect all holy walking with God; and nothing in their natures and hearts, for if they were renewed and changed by grace, presently there would be an ability, an inclination, a desire, an endeavor to walk with God according to his word.

Take it for a certain truth, that all persons actually in Covenant with God, have a power given them (more or less) to walk as God would have them walk, and to do what God would have them to do; therefore consider yourselves and your conditions, all of you who are still without strength to walk; assuredly you are without life to quicken: all the children of God are alive, and are thus far enabled by his grace to choose his way, and to walk in his way with upright hearts.

Fifthly, Then the ways of God are possible and passable ways; why so? because the promise of God is annexed unto them.

There are two errors opposite unto this truth.

1. One is of the Papists, who make the ways of God concerning us so passable, that a man may perfectly fulfil the Law of God; nay as if this were a poor business, they teach that a man may do yet more then God requires, he may do works of supererogation, by which he may merit for himself and for his friends; this is a proud and false doctrine; for no man (except Christ) ever did or could with a legal exactness fulfil the will of God: In many things we offend all, saith the Apostle, Jam. 3. 2. And what man is he that liveth and sineth not? there is no man that sinneth not. 1 Kin. 8. 46. And who can say My heart is clean, or I have made my heart clean, I am pure from my sin? Prov. 20. 9.

2. The other is of carnal and lazy Protestants, who when they are pressed to leave their sinful ways, and to walk in the ways of God's Commandments, and to hold on in their walking all their days: O say they, this is impossible, and who can walk thus? But what Christ spake to another purpose, may be safely applied here, That which is impossible with men, is possible with God; or what Chrysostom replied about the work of turning the heart from sin, that it was impossible, Tu non potes, sed Dominus tuus potest, thou canst not turn thy heart, but yet the Lord can turn thy heart: that I say in this case, It is impossible for any man by his own strength to walk in all God's Statutes, nevertheless it is possible so to do with God's strength: I can do all through Christ that strengthens me. saith Paul. Phil. 4. 13. And Take my yoke upon you, (saith Christ,) Math. 11. 29. for my yoke is easy, and my burden is light, ver. 30. How comes it to be easy and light? surely because you have Christ help, as well as Christ's Command: And thus it is with all the ways of God; they are possible, and passable; why so? because you have God's Promise, as well as God's Command. Indeed if they were ways under a command, then there were no possible walking in them, because then the acting of obedience unto them, would rest upon our own strength, which is none at all; but being ways also under a promise of God. who saith that he will cause us to walk in them, now they are possible: For beloved, what God promiseth to do for us, that rests not upon our strength, but his strength to make us to do, and he is able to make all strength to abound and increase within us.

Sixthly, Then it is nothing else but a foolish and proud conceit in men, to delay and defer works of obedience until they 1. Have compassed so much of the world. 2. Come to be old. 3. Come to be sick; then they will consider their ways, and then they will humble their hearts, and then they will repent, and then they will lay hold on Christ, and then they will lead new lives, and then they will make their peace with God, &c. Not knowing that it is God only who causeth us to walk in his Statutes, and to do them; and not knowing that we are not of ourselves sufficient to think anything; and not knowing that supernatural power must be the foundation and cause of all supernatural works; and not knowing that God justly may, and often times doth deny his grace and help to them who have refused it, and doth leave the refusing sinner (forever) to his own lusts and ways.

SECT. II.

2 Use. DOth the Lord God himself undertake to cause his people to walk in his Statutes, and to do them? This may serve for caution unto all the people of God, (especially unto strong Christians) that they take heed of all self-confidence. Beware of all self-confidence, when you are to do any duty, or any work which the Lord requires from you; see that you do not attempt it, or set upon it in the power of self.

There are many sorts of a man's self; there is

• 1. His Natural self, the strength of natural knowledge, and judgment, and will, and resolution.
• 2. His Learned self, the strength of acquired parts and abilities, of understanding, of wisdom, of tongues, of utterance and of other gifts.
• 3. His Gracious self, the strength of a renewed mind, and of a renewed will, and of renewed affections.

Now hear my advice; When you are to do any work for God, beware that you rest not on any of these self strengths. Jer. 9. 23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches. So say I, let not the prudent Christian rest on his wisdom, and let not the knowing Christian rest upon his parts, and let not the renewed Christian rest upon his graces, and let not the forward Christian rest on his resolutions, and let not the experienced Christian rest on his comforts, as if those were able and enough to furnish and enable him to do the work or works which God requires of him.

There are three Reasons why I would seriously press this caution upon you that fear God.

First, The exceeding aptness and propension in the best, to be and to do something of themselves; there is scarce anything concerns us, but self is inte • mixed with it, and justles in itself; and we are hardly taken off from it, until by woeful experience we find much mischief and misery in it. Take us in any spiritual work, why something of self is appearing; in repentance, men will not forsake their own strength; in the work of faith, men will undertake to believe by their own strength; in the work of justification, men are apt to look upon their own righteousness; in active duties, men are many times of their mind in Jeremiah, The Lord be a faithful witness between us, if we do not according to all things which the Lord thy God shall send thee to us. Jer. 42. 5. And in passive duties, there also we presume many times too much upon our own self strength; Lord (said Peter,) I am ready to go with thee, both into prison and to death. Luk. 22. 33. And although all shall be offended, yet will not I, Mar. 14. 29.

Secondly, The exceeding greatness of this sin: self-confidence, or a trusting and relying upon our own strength and sufficiency, it is a very great sin; which thus appears.

1. It is the pride and unbelief in departing from God: that man who makes not God his whole confidence, departs from him. P • ide of heart, and (which is worse) the spiritual pride of heart, which God abhors, and is utterly contrary unto; but humility of heart is that which God doth much value and regard.

2. It is a kind of Atheism: the creature which would be a self-sufficiency unto itself, denies God in his Al-sufficiency; it is proper to God as God to be a being of himself, and to give being unto all besides himself; to be independing on any for being and working.

3. At least you take the work of God out of the hand of God; his work it is to make us good, by his preventing grace; and his work it is to enable us to good, by his subsequent grace; and yet you will undertake by your own strength and by your own arm to conquer sins, to resist temptations, to perform acts of obedience.

4. You take the course to set up yourselves, and to lay aside your God; to magnify yourselves, and to nullify him; to glory in yourselves, and to take glory from God; if you will be the efficient causes of doing good without God, you will make yourselves the final cause of good.

Thirdly, The exceeding great danger of self-confidence to do any good: and there are three dangers which will befall you.

1. You will be but poor and barren, and insufficient, so as to do nothing at all: as the ship lies still if the wind stirs not; (without me you can do nothing) you will be weaker then the weakest Christian; the weakest Christian trusting on Christ, and the promise, will be able to do much, when you relying on yourself-ability, will be able to do nothing.

There are two sorts of being.

One is absolute and of itself, as God is who is of himself, and can work alone by and from himself.

Another is depending; such a being is every creature, yea and every created grace, which as it is by virtue of God's grace, so it acts in virtue of his assistance: As a beam of the sun is made alive by the sun, and it gives light by the continued influence of the sun: part it and the sun; it is nothing so, &c.

2 God will leave you (at least a while) unto yourselves, that you may be ashamed of your confidence, and see yourselves to be but vanity, that you are indeed without strength, and utterly insufficient of yourselves; and that you stand only, and work only in the presence of his might.

You read that God hath left his servants in four cases.

One when they have been idle and careless, and venturing upon the occasions of sin; this was David's case:

A second, when they have not steadfastly believed his word, but have given credit to Satan; upon this he left Adam and Eve unto themselves.

A third, when they have ventured upon evil company; in this case he left Sampson.

A fourth when they have presumed upon their own strength and sufficiency; and in this he left Peter.

3. And now you will not be able to do any good, nay not able to withstand the greatest sins; Satan will be too hard for you, and so will sin; we shall quickly hear you complaining of hardness of heart, and of deadness of heart, and of unbelief of heart; and I wish these were the worst. God doth sometimes cure the proud self-confidence, and the proud self-sufficiencies of his people, by leaving them to some gross and vile falls, as David, and Peter, &c.

Fourthly, There is indeed no self-sufficiency in you, although sometimes you verily imagine and fancy it; and I would convince you of this by your own experience.

1. You cannot pull down any one sin that troubles you by your own strength, it will move, and strive, and tempt, and follow you; and do what you can, (by all your own strength) it doth many times captivate you.

2. You cannot rise out of any sinful fall, unless the Lord gives you his hand to lift you up; there your feet stick in the mire, and every grace that you have is nonplussed; repentance will not stir, and sorrow will not melt, and faith will not take hold, unless the Lord himself comes in with new strength and assistance, you cannot deliver yourselves.

3. You cannot (many times) act any one grace when your desires are so to do; you find your hearts many times hard, but you cannot soften them; dull, and you cannot quicken them; straitened, and you cannot enlarge them; you would mourn, but cannot fetch up your tears? you would believe, but you cannot stretch forth one act of faith; all that comes from you, is, Lord help my unbelief; you would pray, but are not able, &c.

4. If it were in your power and self-strength to act, and to do any good works, and to walk in God's Statutes, then

• 1. Why do you make your prayers to God for his help?
• 2. Why have the people of God acknowledged their own inability? It is not in man that walketh to direct his steps.
• 3. Why do the works of obedience stick and go on so heavily, when they rest on our hands?
• 4. Why is it that they go on so freely and easily, when God is pleased to put out his assistance? I will run the way of thy Commandments, when thou shalt enlarge my heart, saith David. Psal. 119. 32.

SECT. III.

3. Use. DOth the Lord promise to cause his people to walk in his Statutes, and to do them? this may instruct or teach us (especially the people of God,) four necessary duties.

• 1. To be always sensible of their own weakness and infficiencie.
• 2. Not to dispond or cast down their hearts, because of the greatness of any work or duty which God requires of them.
• 3. To depend on God, and to make him their strength and help for all the works which they are to perform.
• 4. To give the praise of all to God.

First, To be always sensible of their own weakness and insufficiency. Two things are of great use unto every Christian; one is still to believe God's alsufficiencie, the other is still to acknowledge his own insufficiency. When you are to do any work or duty, (suppose it be to repent, to believe, to pray, to preach, to withstand a temptation, to cast out a sinful corruption) preserve in your hearts a sense of your own weakness and insufficiency; as Paul spake, so do you, Lord, who is sufficient for these things? 2 Cor. 2. 16. I can do nothing by my own strength; here is much work, but of myself I can do nothing, I am not able to carry it on.

There are three Reasons why I offer this advice unto you, because many persons are not sensible of their own weakness and insufficiency to spiritual acts of obedience. e. g.

1. Such • s make nothing of the most solemn duties of communion with God; they feel not the weight of those services: It is all one with them to go to the Lord's, as to go to their own table; it is all one with them to repent of sin as to commit sin; it is all one with them to believe on Christ, as to say that they believe on Christ; it is all one with them to pray as to speak; are these men sensible of their weakness and insufficiency unto any duty, unto whom the performance of every duty is so easy?

2. Such as are seldom in prayer, when they are to do any work commanded them of God; these men do not see their own weakness and insufficiency; they do imagine that they are able to carry on their work in their own strength, without the strength of God; else they would be much in prayer to God for his help, and for his assistance.

3. Such as mind not the promises of God to enable them, and never make use of them: Surely the child thinks himself able to go alone, who refuseth the hand, and help of the Nurse, &c.

Secondly, Because a right sensibleness of your own weakness is a special means to make you strong for any work of God: That passage of Paul is observable, 2 Cor. 12. 10. Whe • I am weak, then am I strong; this seems to be a contradiction, but it is not so: It is as if he had said, When I find that I am weak in myself, then am I made strong by the strength of Christ: How so, will you say! How comes a man to be made strong by Christ, who finds himself to be but weak? I will she • • ou how this comes to pass;

1. The sense of his own weakness is a means to put him upon much prayer to 〈◊〉 for strength.

2. The sense of his own weakness is an occasion to put him upon faith in Christ, to rely on him, to make Christ his streng • h, and to draw more grace and strength from him, in whose strength he shall be able to do all things.

Thirdly, Because the Lord hath a special compassion, and a very tender regard to persons truly sensible of their own weakness. The Lord hath a tender regard unto three sorts of men.

1. Unto those that are sensible of their sins; He binds up the broken in heart.

2. Unto those that are sensible of their own unworthiness; The poor Publican went home justified.

3. And unto those that are sensible of their own weakness and insufficiency to do any good: Concerning these God gives command, Isa. 35. 3. Strengthen the weak hands, and confirm the feeble knees. And Zech. 12. 8. He that is f • eble among, them shall be as David: And to these especially hath the promise in the Text a respect; I will cause, &c.

Secondly, Not to despond or cast down their hearts by reason of the greatness, or by reason of the multiplicity, and by reason of the difficulty of the works and duties which God requires from them; depth, and breadth, and length of men's obedience are nothing, as long as there is depth, and breadth, and length o • God's assistance. I confess that these would be strong discouragements, were we to traverse the ways and works of God by our strength; but they should not make any discouraging impression, seeing our hands shall be made strong by the Almighty arm of God.

Is anything too hard for the Lord! (he is able to do exceeding abundantly above all that w • can ask or think, Ephes. 3. 20. according to the power that worketh in us) God is pleased to charge all the essential duties of obedience upon the weakest of his people, and there is no severity or injustice in this, because as the strongest cannot do the least duty by his own strength, so the weakest Christian shall be made able also to do the greatest duty in the strength of God.

Never say, If I were so strong as such or such a one, then I could do much, but I am weak. I tell you that the strong Christian without the help of God, is but weak; and the weak Christian with the help of his God is strong.

But to remove all dispondency of heart from weak Christians about their many, and great, and continual works of obedience, I would desire them carefully to remember and lay up four singular Adjuncts or ingredients in that helping and assisting grace which God do • h promise unto them.

• 1. Coextention as to all the parts and times of duty.
• 2. Sufficiency as to enabling for these duties.
• 3. Redundancy or exuberancy; there is help enough and to spare.
• 4. Infallibility or certainty of enjoying that assisting grace, if they look up to God for it.

First, Coextention: The helping or assisting grace of God promised unto his people, is not limited or restrained to this or that particular duty, not to this or that particular time of life; but it extends to all our work, and for all the days of our life.

First, It extends to all the duties which God requires of us; what the Apostle spake in another case: 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ; That may be said in this case, As our duties and services abound, so the help and strength of God's assisting grace abounds towards us.

Our duties are sometimes summed up. 1. Into the love of God. And 2ly Into the love of our neighbor; and the promise of assisting grace extends to both these: For the one, see Deut. 30. 6. I will circumcise, &c. For the other, see Isa. 11. 6. The Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, &c. Ver. 9. They shall not hurt, nor destroy in all my holy Mountain.

Our duties are sometimes summed up into 1. Affirmative. 2ly Negative; the one is of the good which we are to do; the other is of the evil which we are to forsake; and you have the promise of assisting grace as to both of them▪ For these, see Rom. 6. 14. And Ezek. 18. They shall come thither, and they shall take away all the detestable things thereof, and all the abominations thereof.

Our duties are sometimes summed up, 1. Into active. And 2ly into passive; both these have assisting grace promised; for the first, Ye shall keep my judgments and do them: For the second, it is given unto you on the behalf of Christ to suffer for his Name, Phil. 1. 39.

Secondly, It extends unto our duties for all the days of our life; assisting grace is promised to come in as duties are to go on: Isa. 40. 31. They shall renew their strength. Chap. 41. 1. Let the people renew their strength. Chap. 46. 3. Hearken unto me O house of Jacob, and all the remnant of the house of Israel, which are born by me from the belly, which are carried from the womb. Ver. 4. And even to the old age I am he, and even to hoary hairs will I carry you. I have made, and I will bear, even I wiill carry, and will deliver you.

Secondly, Sufficiency: There is a sufficiency in that assisting grace promised to enable the people of God effectually for the greatest and hardest duties; which I shall clear by a few instances.

Said God to Abraham (Gen. 22. 2.) Take thy son, thine only son Isaac whom thou lovest, and get thee into the Land of Moriah, and offer him there for a burnt burnt-offering, &c. Was not this a very hard and difficult work to perform? against which all the strength of nature might rise, yea and grace itself might have disputed the lawfulness of it; nevertheless Abraham was enabled to obey this command, Heb. 11. 17.

Again, is it not a great work for a person to leave all that he hath, and then to submit himself unto a suffering condition? Yet the people of God have been enabled unto this: Moses left all his honor, and riches, and pleasure, and enjoyments in Egypt, and chose rather to suffer affliction with the people of God. Heb. 11. 24, 25, 26. And so did the Disciples; they forsook all and took up the cross, and followed Christ.

Again, is it not a great and difficult work, for any man to pass through all changes (incident to our conditions) with a composed, quiet and well-pleased spirit? Yet Paul was enabled to do this; to come up unto it. Phil. 4. 11. I have learned in whatsoever state I am, therewith to be content. Ver. 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.

Once more, when we are reduced to the extremist of outward straits, that no visible mercy on earth appears for us, is it not then a very hard work to look up to God, and to place our confidence upon him? Yet Jehoshaphat was enabled in this case so to do. 2 Chron. 20. 12. We have no might, &c. neither know we what to do, but our eyes are upon thee: Nay when the Lord himself withdraws and hides his f • ce, and writes and speaks bitter things, it is now a most difficult work to look up unto him, and to trust upon him: certainly it is one of the hardest works in the world for any Christian to do it: Nevertheless the people of God have found such a sufficiency of God's assisting grace, that (in such a case) they have been enabled to look up unto him, and to trust upon him. Esa. 8. 17. I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him. Job 13. 15. Though he slay me, yet will I trust in him.

Thirdly, Redundancie: There is not only a sufficiency in God's grace effectually to enable his servants, but there is also a redundancie. Whats that? That is, the Lord hath strength more then enough for the works which his people are to perform. When you cast up all the duties which do concern you, and then think of the greatness of that assistance necessary for the performing of them; and do many times pray for, and find an assistance proportionable to your services: why, God is able to communicate much more assistance and strength, then ever you found or imagined. Ephe. 3. 20. He is able to do exceeding abundantly, above all that we can ask or think according to the power that worketh in us.

When you need power to trust on him, he doth give that power, and he can enable you more then only to trust in him; he can enable you to wait and to rejoice in him.

When you need assistance to resist a sin or a temptation, God gives you strength so to do, and yet he can give you much more power then that; he can enable you also to conquer them, yea and to be more then conquerors through him that loved you.

When you need a heart to pray unto him, he can give you that heart to pray; he can help your infirmities; and more can God do than this; he can also strengthen you to pray with confidence, and to strive and wrestle in prayer, and to make your hearts joyful in his house of prayer.

When you need a heart to suffer, he cannot only give you strength to suffer, but enable you to suffer more then your adversaries can inflict.

Fourthly, Certainty of enjoying that assisting grace, if they do look up to God for it: Here briefly observe two things.

1. That God's promise of assisting Grace, doth not exclude our calling upon God for the same; for even for this, as well as for the rest of the good things promised by God, it holds, Ezek. 36. 37. Thus saith the Lord, I will yet for this be inquired of by the house of Israel, to do it for them.

2. That when we do rightly call upon God for his assistance, for his grace to cause us to walk in his Statutes, the Lord will not deny it unto us, but will assuredly give it unto us. James 1. 5. If any of you lack wisdom, let him ask of God that giveth to all men liberally and upbraideth not, and it shall be given unto him: ver. 6. But let him ask in faith, nothing wavering, &c. Psal. 57. 2. I will cry unto God most high, unto God that performeth all things for me.

Object. But clear this by instances.

Sol. Psal. 138. 3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul. 2 Cor. 12. 8. For this I besought the Lord thrice that it might depart from me: ver. 9. And he said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness.

Object. O but for all this, I find many times no help or strength from God, although he saith that he will cause us to walk in his Statutes, and to do them; and this discourages me.

Sol. To this I would give these answers.

First, The imparting of promised help, is not by way of necessary or natural dimanation, as the sun imparts light unto the earth, but by way of voluntary and prudent dispensation, as a father imparts supplies unto his children; who comes in with his helps in a time of need, and upon the humble addresses and entreaties of his children.

Object. You want more help, but do you call upon the Lord for more help?

Sol. God expects to hear from you, as you desire to hear from him. Jer. 29. 12. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you: ver. 13. And ye shall seek me and find me, when ye shall search for me with all your art.

Secondly, Though you have prayed, yet did you pray in faith? He that comes to God, must believe that God is; and that he is a rewarder of them that diligently seek him. Heb. 11. 6. I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. Mar. 11. 24.

Thirdly, But do you with patience wait upon the Lord? The Prophet saith, that the Lord is a God of judgment; blessed are all they that wall • for him. Esa. 30. 18. And the Church saith, I will look unto the Lord, I will wait for the God of my salvation, my God will hear me. Micah▪ 7. 7. And David declares it upon experience. I waited patiently for the Lord, and he inclined unto me and heard my cry. Psal. 40 1.

Now I say unto you, put these three things together in practice, and then you shall assuredly find that assisting grace which you need; whether it be for resistance of temptations, or for victory over corruptions, or for ability for performance of duties.

Object. But I would enjoy such a full power of assisting and helping grace at once, that I might make a perfect riddance of all sin, and be always completely and presently furnished for any acts of obedience.

Sol. Belike you would needs be in the Prodigals condition, to have all your portion of goods in your own hands, thinking that you are more wise and more able than your God, to manage the stock of grace! But,

First, It is not only fitter, but better that you should trust God, then that God should trust you; your grace and strength are safer in his hands, than in yours.

Secondly, God will not thus impart his strength unto you; as you imagine or wish; but he will impart it succssively and gradually, according to your continual necessities of it.

1. He would still keep you humble. 2. He would still keep you in dependence upon himself. 3. He would give unto you manifold experiences of his faithfulness in performing his promise unto you.

Thirdly, To depend on God, and to make him their strength for all the works which they are to perform.

Now because this is the principal Use which can be made from the choice and precious promise here in the Text, I shall therefore insist the more upon it and show unto you,

• 1. Why you that are the people of God, should depend on God for his strength to enable you for all your works and services?
• 2. When especially you should do so?
• 3. Whether indeed you do so?
• 4. How you may be enabled so to do?
• 5. How one may know that it is the very strength of God which is with us?

1. Quest. Why the people of God should depend on God, (yea only depend on God) for his strength to enable them for all their duties, for all their works and services?

Sol. There are three reasons for it.

• 1. In respect of God.
• 2. In respect of ourselves.

1. In respect of God.

First, It is his command and will concerning you, still to depend on him, and on him alone. Psal. 62. 5. My soul, wait thou only upon God, for my expectation is from him: ver. 6. He is my Rock, and my Salvation: ver. 7. In God is my Salvation and my Glory, the Rock of my strength, and my refuge is in God: ver. 8. Trust in him at all times, pour out your heart before him, &c. Prov. 3. 5. Trust in the Lord with all thine heart, and lean not to thine own understanding. Ver. 6. In all thy ways acknowledge him, and he shall direct thy paths. Esa. 26. 4. Trust you in the Lord forever, for in the Lord Jehovah is everlasting strength. God (you see) calls on us for our dependence on him, and only upon him, and at all times, in all our occasions.

Secondly, It is his honor that you do depend on him, to help and strengthen your souls: you do now declare, and publish, and put unto your seal, that power belongs to God; that he is the all-sufficient and efficient God; and that he is the faithful God, who will perform whatsoever promise he hath made unto you. Unquestionably God would have his people to honor him, (he forms them for his praise,) and all the honor which God hath by us, consists in this, that he is acknowledged to be the only efficient, and the only end of all that we have or do.

Thirdly, It is the end why he makes this promise of causing you to walk in his Statutes: As the end of his threatenings is our repentance, and as the end of his precepts is our obedience; so the end of this promise is our dependence. Prov. 22. 19. That thy trust may be in the Lord, I have made known unto thee this day. Ver. 29. Excellent things in counsels and konowledge.

Fourthly, It is his way of conveying or communicating his strength and help: all your sights of his mercy, all your taste of his love, all your experiences of his goodness, and all the impartings of his help and strength are unto faith; you must believe, if you will be established and strengthened: God will give strength to his promise, but then his people must come and depend upon him for it. Psal. 27. 14. Wait on the Lord, and he shall strengthen thine heart.

Object. Indeed if you speak of the absolute power of God, he can let out and convey sufficient help for our work without any praying of ours, and without any believing of ours.

Sol. But God is pleased to set out this way of depending and believing to let forth his help unto us as the best way to his own wisdom, both for the conviction of our own weaknesses, and for the demonstration of his own graces and fullness.

2. In respect of ourselves.

First, Necessity: There is not bread enough at home, nor strength enough in ourselves for any good; therefore go abroad, and look for it in God.

Quid es in te, & quid es de te! spake Austin very well on Psal. 42. Psal. 119. 35. Make me to go in the path of thy Commandments: ver. 36. Incline my heart unto thy Testimonies: 1 Kings 8. 37. The Lord our God be with us; Let him not leave us, nor forsake us; ver. 58. That he may incline our heart unto him, to walk in his ways and to keep his Judgments! I confess, that there were no necessity of our dependence of God for strength to cause, &c. if one of these two things were true.

• 1. That we had power and sufficiency of our own.
• 2. Or, That any other besides God could be a sufficiency unto us.

But neither of these are so: 1. No man, not the best, is or can be a sufficiency unto himself, as I have formerly proved.

2. None besides God, can be a sufficiency unto us, or help unto us.

Object. We do find much help and strength many times by public Ordinances and private Conferences.

Sol. The Reason is, because God makes them to be of help and strength unto you: The conduit conveys water into your houses, but water comes not from the Conduit, but from the Spring: Therefore you find sometimes Ordinances and Conferences can do nothing at all in any way of help, that you may know, that not they, but God in and by them, was the help.

Secondly, Prevalency: Dependance on God for strength, will get you his strength; Psal. 84. 5. Blessed is the man whose strength is in thee: ver. 7. They go from strength to strength, Psal. 28. 7. The Lord is my strength and my shield, my heart trusted in him and I am helped.

Thirdly, Experience: They that know thy Name; will put their trust i • thee; Psal. 9. 10. For thou Lord, hast not forsaken them that seek thee; Isa. 11. 2. Behold, God is my salvation, I will trust, and not be afraid; for the Lord Jehovah is my strength and my song, he also is become my salvation: Isa. 25. 4. Thou hast been a strength to the poor, a strength unto the needy in his distress! God is your God, and he is your strength, and you have found him to be so; when being sensible of your own weakness, you have cast yourselves upon him: How did his strength beat down strength before you! and how did his power make itself manifest in your weakness! O Christians, you have experience on all sides.

• 1. When you have trusted upon yourselves, how barren and dead have your hearts been! like Sampson, &c.
• 2. When you have trusted on your God, how able, how full, quick, and enlarged hath your heart been, and with what life and alacrity hath the work of God prospered in your hands!

Fourthly, Privilege: It is not only your duty to go to God, and to trust on him to help and enable you to walk in his Statutes, and to do them, but it is also your privilege which you enjoy by virtue of the Covenant: Is it not a privilege which a Son enjoys, and which a Wife enjoys, that the one may confidently go to his Father, and the other may confidently go to her Husband, to help them in their necessities!

Why! you who are in Covenant with God, you are the Sons of God, 2 Cor. 6. He is your Father, you are married unto him; Thy Maker is thy Husband, Isa. 54. 5. you may therefore go unto him, and rely on him.

• 1. Your God knew long ago all your necessities, and self-weaknesses, or insufficiencies, and therefore at the very first, he engaged himself to be yours in love and mercy, and help, and strength.
• 2. It is no more than he is resolved for; he is resolved, and willing, and ready to help you, and do you good with all his heart and with all his soul.
• 3. And it concerns his glory to cause you to walk in his Statutes and to do them.

Quest. 2. When especially the People of God should by faith depend upon God for his gracious help and strength to cause them, &c.

Sol. There is no duty or work which we are to do upon God's Command at any time, but we should by faith depend upon God for his strength to enable and cause us to do it: Nevertheless we should in eight Cases, express a more special care to depend upon him for his assisting and supplying strength. e. g.

• 1. When we are most apt to think that we stand in least need of his strength and presence.
• 2. When we find the greatest strength of opposition to the performing of any work.
• 3. When we are most sensible of our own indisposition and inability to the doing of such good works.
• 4. When any work we are called to perform, hath a greater Concernment and Respect to God's Glory, his Churches good, and our own salvation.
• 5. When the Work is extraordinary and universal.
• 6. When near, great, and sudden Changes do befall us.
• 7. When we have made solemn vows to God in the days of our distress, for Reformation or better walking.
• 8. When it is such a work, wherein we have miscarried, and have longer stuck at it, and cannot get it forward.

1. When we are most apt to think, that we stand in least need of his strength and presence: That our mountain is strong, that we are increased, that we can go alone, and are now sufficient.

Object. But will some of you say, When are we thus apt to think, &c?

Sol. In three Cases.

1. When the works or duties seem unto us little, and common, and easy, not needing any singular presence of God's Grace: As the Israelites thought about the taking of Ai, it was but a small City, and a few men would serve the turn, and there was no need to trouble all the host: But they found it otherwise, &c. so when any duty seems but ordinary, a small work; and we need not call in for the help of God, it is but to meditate, it is but to pray, it is but to read the Word, but to hear a Sermon, but to resist a temptation, but to deny a very light occasion of sinning, but to bear an ordinary Cross or affliction.

Now we are apt to think we can do these ordinary works, and we can pass these ordinary crosses; and are not very importunate with God to assist and enable us. But what comes of this? why! either we can do nothing at all! or else what we do is but superficial and cold; or that little temptation or occasion of sin is too hard for us, and that little Cross fil • us with impatience, and vexation, and discontent, &c. Therefore I beseech you who are the people of God, Learn to go out of yourselves. Learn to depend on God's strength, even for the least Duty that you are to perform: there is in the least duty (whether Active or Passive) enough to exercise your Faith; Though the greatest work be not above God's strength, yet the least is above your strength. If you can do nothing without Christ, then you cannot do the least good work without him. If the Apostles were not sufficient of themselves to think anything, much less are we able of ourselves do anything! Nay, and you may observe it, That the failings of the people of God are usually about ordinary duties: They do carry on their difficult works, better than they do their ordinary works; what is the Reason of this? because in them they look up more to God: but in these, they look more at themselves.

Secondly, When we have found more than ordinary enlargments in Communion with God, that our hearts have melted in the confession of our sins, and that our hearts have wrestled with God in Prayer, and our resolutions have been exceedingly strengthened and sharpened: O now beware of thyself; and now have a special care to make God alone thy strength: why? because now thou shalt (through subtlety of temptation,) be inclined to think too highly of thyself, and of thine own strength; and that this may last long; and the • eupon th ••• wilt slack that earnestness of Communion; and thou wilt be venturing and hazarding upon the account of thy own strength, and God will leave thee, and humble thee.

Thirdly, When we have tasted of the wonderful goodness of God in high and rich experiences, nay in the very healings and assurances of his own spirit, that we have heard the voice of joy, all is pardoned, God is reconciled: Hereupon our hearts ar exceedingly raised to God, in blessing and praising, and saying, What shall I do for this good God? O but remember to raise your hearts in a careful and watchful, depending on God's strength and sufficiency, still to enable you to walk with him, and to do for him: You think you can do much more, and I do verily believe you would do much more; but all those gracious experiences without any assistance and influence from God, will not be sufficient unto you

Secondly, We should especially depend upon God for his strength and sufficiency then when we do meet with the greatest strength of opposition to the performing of any good work or works: as David in another case, when the people spake of stoning him, he did then encourage himself in the Lord his God. 1 Sam. 30. 6. Or as Jehoshaphat when that great multitude came against him, and God promised him deliverance, said he, Believe in the Lord your God, and ye shall be established. 2 Chron. 20. 20.

So should we do when we meet with strong • ppositions and hindrances; when we are to work, or when we are working the work or works commanded us of God, we should now by faith look up to God, and rest on his arm of gracious power to uphold our hearts, and to carry us out unto our dutiful performances. How many temptations do we many times meet with from Satan? and how many threatenings, and scoffs, and reproaches, and encounters do we meet many times with from ungodly men, and from carnal parents and friends, and from secret enemies of • od and his ways? All which do tend to discourage our hearts, and to weaken our hands, and to interrupt or divert our feet from walking in God's ways, and from doing of the works which God requirs of us in our places: Now this is the time to look up to God and to trust on him, to encourage and enable the heart to serve him, to hold on in walking before him with all faithfulness, wisdom, zeal and patience: now make use of that promise in Esa. 41. 10. Fear thou not, for I am with thee: be not dismayed, for I am thy God; I will strengthen thee; yea I will help thee; yea I will uphold thee with the right hand of my righteousness. Zech. 4. 6. This is the w • rd of the Lord unto Zerubbabel saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Ver. 7. Who art thou O great mountain! before Zerubbabel thou shalt become a plain, and he shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it.

Thirdly We should especially depend on God for his strength, when we are most sensible of our own indispositions, weaknesses, streitghtened and insufficient hearts: How often do we find these things upon us? how apt are we under them to shrink, to complain, to give over? O but our work (when we are not able to do our work,) is by faith to look up to God, to quicken and enable us to do his work. Psal. 119 159. Consider how I love thy precepts! quicken me (O Lord,) according to thy loving kindness. Esa. 45. 24. Surely shall one say, In the Lord have I righteousness and strength; even to him shall men come.

Object. But I have no might or power at all to do anything.

Sol. Consider now that precious promise in Esa. 40. 29. He giveth power to the faint, and unto them that have no might he increaseth strength. Phil. 2. 13. He worketh in us, &c.

Object. But I have looked up with such weak desires, and with such a weak faith as I have, and yet find no more strength.

Sol. Read on ver. 31. They that wait upon the Lord, shall renew their strength, &c. So Psal. 31. 24. Be of good courage, and he shall strengthen your hearts, all ye that hope in the Lord.

Object. But did any servant of God ever find him coming in with strength, when sensible of his own weakness, and calling upon him for help and strength?

Sol. See two places of Scripture instances for this:

Psal. 73. 26. My flesh and my heart faileth, but God is the strength of my heart, and my portion fore ver. Psal. 138. 3. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.

Fourthly, We should especially depend on God for strength, when we are called to do any work wherein the glory of God, and the good of his Church, and our own salvation, are more singularly concerned.

First, These are services and works of the highest, and of the greatest consequence: there is no work whatsoever (wherein we can deal) which is or can be of a higher nature, for excellency necessity, felicity.

Secondly, Miscarriages under these, would prove very woeful and ruinous: that God's glory should fail in my hand, or the good and safety of the Church in my hand, and my own soul should perish by my own neglect.

Thirdly, And of all works these do meet with the greatest opposition, from without ourselves, and from within ourselves: the gates of hell are opened, &c.

Yet for these hath God most of all engaged his power, and presence, and strength, as you may see in the variety of his promises, and in the glory of his providences; therefore when you are called to do any work, which hath a near and special respect to these things, fall down and pray; look up and depend: as he said, de deo nil sine deo; we can know nothing of God without God: so say I, pro deo nil sine deo; we can do nothing for God without God; nothing for his glory, without his assistance.

O Lord, the work which I am now endeavoring, thou knowest, that it concerns thy name and glory; the good and welfare of thy Church, which is the apple of thine eye, and the dearly beloved of thy soul; and it respects mine own eternal salvation, which thou wouldst have me work out with fear and trembling: good Lord leave me not; hide not thyself, but appear in thy strength for the carrying on of these works; come in with thy wisdom to direct me, and with thy grace to quicken me, and with thy spirit to lead, and uphold, and prosper me.

Fifthly, When the work is extraordinary and universal, of much difficulty and danger, and requires more then ordinary hight of spirit, and courage, and resolution, now is your time not to consult with flesh and blood; not to consider your own proportion of gifts and abilities; but by faith to look up to him who commands the work, and promiseth his assistance and presence for the work. Exod. 3. 10. I will send thee unto Pharaoh (saith God to Moses,) that thou mayst bring forth my people, the children of Israel out of Egypt: ver. 11. And Moses said to God, Who am I that I should go unto Pharaoh? and that I should bring forth the children of Israel out of Egypt? Ver. 12. And he said, Certainly I will be with thee. Josh. 1. 5. As I was with Moses, so I will be with thee; I will not fail thee nor forsake thee.

Beloved, as the weakest duties are above our strength; so the greatest and hardest are below God's strength: it is not what you are, but what your God is who commands you, and what he will be unto you, who hath promised his own power and strength.

Sixthly, When near, great, and sudden changes do befall us; as the loss of a husband, wife, child, parent, friend, estate, &c. this is a time wherein ordinarily we are weak, and do stand in need of more strength than our own, to bear the hand of God with patient submission, and to make a sanctified use of the same. And this is a time when we should in a special manner look up to God, and trust on him for his help and assistance, who hath promised to be with his people in the fire, and in the water. Esa. 43. 2. And to debat • with them in measure. Esa. 27. 8. And to wipe off their tears; and to turn again in mercy; and that all things shall work together for their good.

Seventhly, When we have made solemn vows in our distresses of particular reformation, or of better walking with God: O if God will spare me, if God will hear me, then this I will be, and thus I will walk, &c. Indeed the sin is great to answer for such works, and God will certainly require them at your hands: therefore when God hath answered you, O beg for his grace, for his strength to enable you. Esa. 10. 21. They shall make a vow unto the Lord and perform it.

Eighthly, We should in a special manner depend upon God for his own strength to be revealed unto us, when we have experimentally found any work or duty sticking long upon our hands, and we cannot get it forward, and accomplish it with our strength: as many times a man resolves to leave such and such a sin, and is very serious in his resolution, and yet he finds himself hampered, and captivated by it.

And many times a man resolves upon such or such a heavenly duty, which is of an excellent nature; and yet he cannot get up his heart unto it, but he still omits and neglects it, or is by carnal counsel and pleasures taken off from it.

In these and the like cases, we should go and weep before the Lord, and confess, both the deceitfulness and insufficiency of our own hearts; and earnestly beseech the Lord to take 1. our hearts, and 2. our works into his own hands; that he would change our hearts, and that he would direct our steps; and that he would mortify our sinful lusts, and by his strength tread down strength, that he would lead captivity captive, that he would break our bonds for us, and set us at liberty by the power of his own Spirit.

3. Quest. Now follows the third Question, How may one know, that he doth indeed make God his strength; and doth depend or rely only upon him for all the works which he is to do; to cause him to walk in his statutes, and to do them?

Sol. If one doth indeed set up God for his strength, and doth depend and rely upon him, &c.

First, He will be much in prayer unto God; be will not take up, or set upon any work without prayer: when any duty is to be performed by him, his first work is with God; Lord, give thy strength unto thy servant: he will not first venture upon the work, and then look up to God, but will first call in the help of God, and then attempt the work. Beloved, remember this, that the more that any man depends upon himself, the less he is in prayer to God: (for saith he,) I have wisdom enough; and I have strength enough to do this work; and the more that any man depends upon God, the more will he pray unto God: he that believes most, will pray most. Psal. 62. 8. Trust in him at all times ye people, pour out your hearts before him; God is a refuge for us. Because if you do indeed trust on God; if you do indeed believe that God is your strength and refuge, you will then pour out your heart in prayer before him. Psal. 116. 10. I believe, therefore have I spoken.

Secondly, He will be much in fear: Work out your own salvation with fear and trembling; for it is God that Works in you to will and to do, of his own good pleasure. Phil. 2. 12, 13.

Quest. Of what is the man afraid, who acknowledgeth and relieth on God as his strength for every good work?

Sol. He is afraid

1. Of himself, even in his best sufficiencies; for not by might and by power, but by my spirit, saith the Lord. Zech. 4. 6 As Johoshaphat, who had an army of above eleven hundred thousand men; (2 Chron. 1 • . from ver. 14. to 19.) yet when the Moabites and the Ammonites came against him, he goes unto the Lord, and saith; 2 Chron. 20. 12. O our God, wilt not thou judge them? for we have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon thee. Why said he we have no might? Had he not above eleven hundred thousand fighting men? Were these no might? No, they were not; self-sufficiency is no sufficiency, and self-might is no might, and therefore he feared himself in the highest of his own sufficiencies; and his eyes are upon God; in and from him was might and sufficiency indeed. The like you read in a spiritual case of Paul; as able an Apostle, and as laborious, and as powerful as any of them all, and one that relied as much upon the grace of God in Christ, and one that had as choice and eminent abilities of knowledge and grace; yet saith he, 2 Cor. 3. 5. We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God: Ver. 6. who hath made us able ministers of the new testament.

2. Of doing anything which may offend his God, and provoke him to withdraw himself from him. How jealous was Moses, when the two Tribes and an half petitioned to have their portion on this side Jordan, lest they had been upon a sinful design which might move the Lord to leave them! Numb. 32. 14. Behold you are risen up in your fathers stead; an increase of sinful men, to augment yet the fierce anger of the Lord towards Israel. Ver. 15. For if ye turn away from him, he will yet again leave them in the wilderness, and ye shall destroy all this people: See how afraid Moses was, lest anything should be done which might move the Lord to leave them. And so indeed it is with everyone who knows that God is his strength and sufficiency; he is afraid of everything which may move the Lord to depart from him, and to leave him unto himself; he is afraid of every gross sin, and of going against the light of the word, and against the working of the spirit, and against the checks and warnings of his own conscience, as knowing that for these things God hath left his people, and hath withdrawn his actual assistance from them, as you may read in Sampson, and David, and Hezekiah, and Peter.

3. Of giving way to unbelief, and of sideing with it, and nourishing of it, which makes us so ready to deny the power of God's all sufficiency, and to question the intention and purpose of it unto ourselves, &c. against this he wrestles much, and doth pray much, lest having a promise of God's helping grace, he should fall short of it through unbelief.

Thirdly, If you do indeed look on God as your strength, that can and will enable you to walk, &c. then his promise in relation unto your services of obedience, will put life and courage into you, even under the greatest and hardest of trials and duties; so that the greatest and hardest services will be all one unto you with the weakest and smallest; for saith the Church, The Lord God will help me. Esa. 50. 7. 9. And as Asa said when he was going out against an boast of a thousand thousand Ethiopians: Lord, it is nothing with thee to help, whiether with many, or with them that have no power, 2 Chron. 14 11. So it will be with us, when high and difficult works are to be done by us our hearts faint not, but we set upon them cheerfully; for God's strength is sufficient for the greatest and for the smallest services. Zach. 4. 7. Who art thou O great mountain? before Zerubbabel thou shalt become a plain. Sometimes you meet with dreadful temptations; and if you do believe and rely on God's strength, you will resist them, and fight against them, and expect victory over them; for God is on your side, and his strength will bear down all the strength of Satan. Somtimes you meet with strong corruptions; why, the power of God will subdue them, and sin shall not have, &c. Somtimes you meet with strong afflictions, and you will bear them patiently; for the hand of God will sustain you. Somtimes you meet with wonderful oppositions from the world; why, your God is with you, and for you, and he will uphold and streng then you; and fill you with love and zeal for his name. O when a man believes indeed on God, he doth then 1. Oppose strength to strength. 2. See all to be weakness which oppseth God. 3. That God's strength will carry all before it. 4. That works which heretofore seemed impossible and unfeasible, and we did despair ever to compass them: now we look upon them as possible to be done, and dare to set upon them, and are confident to be successful in them: strong temptations and corruptions will now appear to be vincible; and the greatest and hardest of holy duties will now appear to be practicable▪ &c. Before we do by faith apprehend and rely on God's promised strength and assistance, we do measure all our works, and duties, and trials by our own strength; but when we do indeed rely on God, then we do measure them by God's strength which is all-sufficient. When a poor soul lights upon a spiritual promise, respectively answerable unto his particular work and occasion; and can indeed by faith rely upon God making that promise: Come saith he, the work will be done which I have often thought would never be done: this sin will be mastered; and that temptation will be conquered, for God, hath promised his own strength, &c.

Fourthly, If you do indeed look on God as your strength, who can and will enable you to walk in his statutes, &c. then your hearts will be perfect with God, and sound and impartial in respect unto all his ways: you will not pick and choose; you will not take up one duty which concerns, you and leave or omit a weightyer duty which concerns you: you will not comply only with duties of easiness, and neglect the duties of difficulty; you will not satisfy your • elves with the external parts of duty, and lay aside the internal ingredients of duty; but your hearts will comply with all the will of God; and you will sincerely attempt the performance of all.

Why so? because▪ 1. The command of God takes on your souls for all; and 2. God assures you by his promise, that he will enable you for all the works he requires of you. Beloved, this is an undeniable truth, that so far as men are believingly persuaded of God's sufficiency and faithfulness in promise, so far their hearts are carried out in evenness and uprightness of walking with God: if a man believes that God will be present with him, and help and strengthen him for all the duties and works commanded of God▪ this man shall find his heart closing with God, enlarged unto all those works: And on the contrary, if any man remains unperswaded of God's ability and faithfulness, (either in whole or in part) his heart will remain unsound, and his walking will forever be uneven with God: If he thinks that God's help is sufficie • t against one sin, but not against another sin, (unto which he hath been accust • med,) why he will now remain under the dominion of that sin: If he thinks that God's help is sufficient for one good work, but not for the performance of another good work, (not to self-denial, not to contentedness, not to heavenlimindedness, not to perseverance;) O how uneven will this man be? how full o • carna • reasonings? O this cannot be done, and this can never be attained. And why is not that work done by you, as well as by another? and attained by you, as well as another? why can you not mourn for every sin, as well as another doth? and why cannot you repent and forsake every sin, as well as another? a • d why are not you so even and upright in your ways, as well as another? I tell you the reason of it; because you do not believe the promise of God's sufficient grace; and you do not rely upon it as another doth: think you that he mortifies his sins, and acts all those duties by his own strength, or by the strength of God? and how comes he by that strength but by believing? And verily thus far might you have attained as well as he, if your heart were sincere, and did your hearts desire and trust on God in Christ for his all-sufficient help.

Fifthly, if you do indeed trust upon God to be your strength, who can and will enable you to wa • k in his statutes and to do them; then you are and may be found in the ways of his strength, in the ways wherein he reveals his arm and power unto his servants. Beloved, there is a marvelous difference between presumption and faith: presumption is a very bold, and boisterous, and irregular confidence on God, both for pardoning mercy, and for assisting grace: the man loves his sins and lives in them, and yet doubts not of God's mercy to pardon his sins; and the man exposeth himself to the temptations of sins, and presumes on God's help to keep him from sin: and the man lives in the contempt or in the neglect of God's ordinances, and presumes of God's help and strength for all his works: [Simile.] Just as if a man should voluntarily leap into the sea, and think that God must keep him from drowning; or as if a man should desire to be strong, and yet refuse daily food which is a means of strength. Thus it is when persons are foolish and proudly presumptuous. When we do indeed rely on God by faith for his gracious assistance, to enable us either against the doing of evil or for the doing of good, we do then decline all sinful occasions which draw us on to sin; and we do then apply ourselves to all those means which God hath set apart, and doth bless to convey his strength unto us.

There are three ways wherein God reveals, or gives out strength unto us.

1. His word which begets and nourishes us; which conveys life unto us, and strength; which brings us in, and builds us up: O how diligent and conscientious doth faith make us to attend it!

2. Prayer, when our requests are put up to God, and his answers come down to help and strengthen us: O how doth faith enable us to wrestle with God, to be strengthened with all might by his spirit in the inner man I as the Apostle speaks in Ephes. 3. 16.

3. Heavenly conference, where we help to edify, and establish, and build up one another in our holy profession. O how doth faith make us to prize and improve such opportunities?

Now consider yourselves you who think you look up to God, and do acknowledge him, and rely on him for strength to cause you, &c. where may a man find you complaining of weakness, and in word extolling and desiring strength from God? are you in the ways of strength? and are you seriously and conscientiously in them? I doubt that some of you are in the ways of weakness, and not of strength; not in God's ways, but in Satan's ways; not attending the doctrines of truths, but the doctrines of lies and errors; not keeping close to God's ordinances, but roving out after such teachers as distil into you scorns and contempts of God's Ordinances: Is this to rely on God for strength, when for lying vanities you forsake the paths of God, and of his strength, and of your own true peace?

Sixthly, What shall I say more? if you do indeed depend on God as your strength to enable you to walk in his statutes, you shall then find a spiritual rest or quietation in your hearts, joined with a spiritual liberty or freedom. You cannot imagine how tumultuous and unsettled a man's heart is, and how straightened it is, and backward his heart is unto duties, whilst he still sees holy and heavenly work to be done, and no strength undertaking to enable him for that work; or at least if he cannot believe that God will be his strength: his thoughts are many times confounded and amazed, and his very heart sometimes quakes and trembles. But on the contrary, when he can by faith see the sufficiency of God's strength, and is able to fix and rely himself upon it, then these two things will presently follow and appear.

1. One is Quietation: his whole soul comes into a calm, and is cleared of all those boisterous storms of unbelieving fears: my God is my strength: the work is much, but he hath help enough and will not fail me.

2. The other is a Liberty and enlargedness; he hath now a heart ready and free to set upon the work.

4. Quest. What one must be, and do, that so he may find God to be his strength enabling him, &c.

Sol. There are four things which I would answer to this.

First, If you would find God to be your enabling strength, then there must be a relation twixt God and you; he must be your God, if you would find him to be your strength. Psal. 91. 2. I will say of the Lord, He is my refuge and my fortress, my God, in him will I trust. Micah 7. 7. I will look unto the Lord, I will wait for the God of my salvation; my God will hear me. Psal. 68. 28. Thy God hath commanded thy strength; strengthen O God that which thou hast wrought in us. Beloved, the Lord calls upon us to be his people; to take off our hearts from all other objects, and to give them in unto himself, and to exalt him in his sovereignty and authority; which if we do, he will be our God, and will perform all the good of his Covenant unto us. Now if any man saith, I do not like to serve this God; I would rather serve my sins and the world; let not that man think to find any good from God: neither love, nor mercy, nor grace, nor strength: But if a man's heart doth like and consent, choose the Lord to be his God, and him he loves, and him he will serve; he is now come into the bond of the Covenant, and God is bound to find him mercy to pardon him, and grace to change him, and strength to enable him for all the duties or works which he requires from him: and he may in the sense of his sufficiency go to God, and trust on him, and wait on him; and shall assuredly receive strength and power from his God, to walk in his Statutes and to do them.

Secondly, If you would find the Lord's strength to cause you to walk, &c. then you must get to him in the name of Christ; not in your own name or worthiness or merit, or goodness for which the Lord should give out his help unto you, but only in the name of Christ; that the Lord for his sake would make his promise good unto you; for all the promises of God are yea and amen in Christ, 2 Cor. 1. 20. And Christ hath assured you, that whatsoever you shall ask the father in his name, he will give it you, Joh. 16. 23. I am weak, Lord, strengthen me for Christ's sake: I am insufficient, without strength, able of myself to do nothing, O Lord help me, O Lord, work all thy works in me for Christ's sake; for Christ's sake pull down my sins, for Christ's sake enable me to walk in all well-pleasing before thee, &c.

Thirdly, If you would find the strength of God, &c. then you must be sure to keep your hearts upright with God, that it is indeed your souls desire, and endeavor to walk in God's ways, and to do his work.

Object. A man many times complains that he can get no power from God against his sins, and no power to do such and such duties.

Sol. I will tell you the reason of it; because his heart secretly loves such a sin, and is not willing to be parted from it; and his heart secretly dislikes such a way of God, and therefore the Lord gives him no power or strength, and regards not his prayers, nor his complaints, Psal. 66. 18.

But if your hearts were resolved indeed to forsake your sins; they would be your hatred, and burden, and grief, and you would set yourselves against them; but your strength is too weak and disproportionable; and hereupon you go and cry unto the Lord; O Lord, those sins are too strong for me, I am not able to subdue them; I beseech thee for Christ's sake, to send forth the word of thy power, and lead captivity captive, and suffer me not to dishonor thee anymore.

I say if your hearts were drawn into this frame; that the business did not lie upon the deceitfulness or falseness of your hearts, but only upon the weakness and impotency of your heart, (you would break down the power of sin, but cannot do it; you would walk better with God, but you cannot do so) you may now go confidently unto God for strength, and he will certainly hear you, and answer you with strength in your soul.

Object. You will say, This doth stay and encourage us; but how may one know that it is only weakness, and not wickedness; only a want of power, and not a want of will, &c.

Sol. Its only a weakness, and a want of more power against sin, if you find these six things.

• 1. A constant conflict with sin.
• 2. A resolved unsubjection unto sin: I will never serve sin, though I am often captivated by it.
• 3. Earnest desires to have it mortified; longings when.
• 4. Avoiding all occasions and ways that do give strength to sin.
• 5. Gladness of any preventing and assisting power against sin.
• 6. Extream grief, when our weakness is borne cown by the strength of sin.

If you find these things in you, assuredly your hearts are willing to forsake sin; and that you cannot get more riddance, doth arise only from weakness; and therefore in this case go to God for more of his strength, and he will not deny it unto you.

And so for any good work that you would perform, but you cannot dispatch it as you would, or as you should; you may know that this comes only from weakness and defect of more strength; and nor from a secret dislike of it, or averseness unto it, if you find these five qualities in you.

• 1. You dare not neglect or omit it, but you will be doing the will of God in this and that particular duty, with such a weak power as you have, though it be in sighs, and in tears, and in much weakness, and under many fears and temptations.
• 2. You will be in the ways of strength; you will be creeping to the pools of God's Ordinances, there to receive of his strength.
• 3. Though you cannot do much, yet you will find desires to do more; strong cries to help weakness.
• 4. You will take a delight after the inward man in the law of God, and consent unto it, that it is good and holy.
• 5. You will make much use of Christ, until God shows his power in your weakness, and gives in more strength to enable and perfect your works.

Fourthly, If you would find strength from God to enable you to walk in his Statutes and to do them, then you must be an humble people, and you must sue unto him in forma pauperis. Psal 40. 17. I am poor and needy, the Lord thinketh upon me; thou art my help, &c. Psal. 10. 17. Lord, thou hast heard the desire of the humble; thou wilt prepare their heart; thou wilt incline thine ear to hear. Jam. 4. 6. God resisteth the proud, but giveth grace unto the humble. By these places you see that we must not be proud, but humble; and if we be so, and if we do seek the Lord with an humble heart, he will hear our desire, and will give grace unto us.

Object. But perhaps you may desire to know when a man's heart is humble, and when he seeks the Lord with an humble heart, to help and strengthen him?

Sol. I will speak a little to this: a man's heart is humble, and humbly seeking, when▪

First, He hath no self-bottom to trust unto, but looks on himself as one utterly destitute and insufficient; in me saith Paul, there dwells no good; and we are not sufficient of ourselves to think anything.

Secondly, He is well contented to go abroad, and to beg, and to be beholding unto another for all his supplies, and supports, and helps: The humble heart is well content to go and stand at heaven gates for mercy, for grace, for wisdom, for all spiritual power.

Thirdly, He judgeth himself unworthy of the least mercy and help from God; not only which he hath received, (as Jacob, Gen. 32, 10. I am not worthy of the least of all thy mercies, and all the truth which thou hast shown to thy servant) but also which he doth now request of God; there is no reason in me, nor cause in me, nothing in me for which, &c.

Fourthly, He impleads and useth the name of Christ. Dan. 9. 18. We do not present our supplications before thee for our righteousness, but for thy great mercies of another: God's own reason, for God's own grant; for his Name sake, for his own Promise sake, for his Christ sake. Remember thy word, and remember thy Covenant, and do it for the Lord's sake.

Fifthly, He will wait God's leisure, and God's pleasure: I will hearken what God the Lord will speak, Psal. 85. 8. I will wait so the God of my salvation, my God will hear me, Micah 7. 7.

5. Quest. The fifth and last Question is, How one may know that God hath been his strength to cause him to do any good work, or that he hath done it in the strength of God, and not in the strength of his own parts and gifts?

Sol. This is a choice and deep question, but I shall desire to speak a few things unto it: One may know that he doth act his duties or do his works, not in the strength of his own parts, but in and by the strength of God;

First, By the Integrity or full frame of a holy working: when his work or duty hath still the requisities that do constitute or make a duty to be a right duty; or a work to be a right work in a spiritual sense.

To make a work, or to set forth a work in a right and spiritual way, there must be a concurrence or conjunction of five particulars.

• 1. There must be the rule of God's word to command and warrant it.
• 2. There must be a right end, even the glory of God alone intended and i • ed at.
• 3. There must be a renewed and changed heart by the spirit of Christ: the tree must be good, before the fruit be good.
• 4. There must be the breathing of those heavenly affections of love, and delight, and joy, and inward working as well as an outward work.
• 5. There must be faith to set it forth in the name of Christ.

Now to work it, I say,

1. No man on earth can (by the sole strength of his parts) set forth any one good work: indeed a man of much learning, and of great endowments, and of good utterance, may in the virtue of these say and do many good works, which we call good: he may make a Sermon, he may utter a Prayer, he may be much in the outward part of duty; nevertheless this strength that is in him is nothing as to the spiritual performing of any duty: he is not able with all the parts which he hath, to look only at God's glory, nor to set out his duties with holy and heavenly affections, nor with faith in Christ.

2. Therefore if you find this concurring frame (which! have mentioned) in any of your works or duties, assuredly you have attained grace and strength from God to enable you: the Spirit of God hath been present with you to help you.

Secondly, By the Antecedents that go before any work or duty of yours, 〈1 page duplicate〉 〈1 page duplicate〉 of which the performance of it is a consequent or fruit: e. g. if it be the fruit following

• 1. The sense and acknowledgment of your own insufficiency.
• 2. An earnest desire of God to engage his help and assistance.
• 3. The actual and particular application of the promise of God, resting on him, and expecting God's assistance: now the work that is done, is not done in any confidence of ourselves, but only upon the acc • unt of God's strength; but to this I have hinted already.

Th • rdly, By the Consequents of your duties performed in the strength of God, which are quite different from those that are performed in our own strength, whether we look unto God, or unto ourselves.

First, Unto God, there is acceptance and answer of all the duties or works done by his strength and assistance; but not so of the works done in our strength.

Secondly, Unto ourselves, where we shall experimentally find four admirable effects.

1. After all the duties or works performed by us in the strength of God, we grow more humble, as David, in 1 Chron. 29. 14. But who am I, and who is my people, that we should be able to offer so willingly • fter this sort? for all things come of thee, and of thine own have we given thee: But after works done in the strength of our own parts, we grow more proud, as the Pharisees, & • .

2. After the duties performed in the strength of God, we do more exalt and bless the grace of God, as Paul, 1 Cor. 15. 10. I labored more abundantly than they all, yet not I, but the grace of God which was with me. And David, Psal. 115. 1. Not unto us O Lord, not unto us, but unto thy name give glory for thy me • cy, and for thy truths sake: Whereas when we do act in the stre • gth of our own parts, we will rob God of his glory, and give praise and blessing un • o ourselves; unto our own wisdom, and unto our own zeal, and unto our own dexterity and learning.

3. When we have performed our work in the strength of God, and have indeed discerned his presence with us, this will dr • w out our hearts to depend more upon God for our future works and services: It will sweetly raise our hearts u • to him; O I will trust on him another time, for I relied on his power a • d sufficiency, and he graciously helped and strengthened me. Psal. 63. 7. Becaus • thou hast been my help, therefore in the shadow of thy wings will I re • oy • e: But it is not thus when we act in our own strength; for after such performances we are still more apt to rely upon ourselves.

4. When we have done our work by the strength of God, hereupon our hearts are more endeared to God, and so are our resolutions more and more to pray unto God. Psal. 116. 1. I love the Lord because he hath heard my voice, and my supplication. Ver. 2. Because he hath inclined his ear unto me, therefore w • ll I call upon him as long as I live.

Thus have I finished the third duty, which was to depend upon God for his strength, seeing he doth promise to cause us to walk in his Statutes and to do them.

Fourthly, Now follows the fourth and last duty which concerns the people of God, which is to give the praise of all the good which they do, unto God alone: I may not slightly pass this; therefore I will inquire, first why, secondly whither.

1. Quest. Why the people of God should be carful to give unto God alone, the praise and glory of all the good which they do?

Sol. Reasons for it briefly are these.

First, His grace is the only cause of all the good which we do: it is true, that we are the subjects who do repent, and who do believe, who do love, and fear, and serve, and obey him, and walk in his Statutes: O but who is the cause that we do all this, or any of this? from whom is all our fruit found? Excellent is that passage of Augustine, Certum est nos velle cum volumus, sed Deus facit ut vellemus, certum est nos facere cum faciamus, Deu • facit ut faciamus, we do will good, but it is God that makes us to will that good; and we do good, but it is God who makes us to do that good; it is God who works in us to will and to do: And hereupon in another place he ingenuously confesseth, that his good works were rather God's works then his own works; Quaecunque sunt bona opera mea tua magis quam mea sunt.

Now if God works all our works for us, is it not just that he should have all the glory from us?

Secondly, We should else be injurious unto God, who saith, Glory is mine. 1 Chron. 29. 11. And my glory will I not give unto another. Esa. 42. 8. Glory (if I may so speak,) is the Lord's portion and revenue out of all his works of power and grace; and he is very tender of it, and therefore we cheat him when we withhold any part of his glory from him; nay it is plain theft to take any part of glory from God, unto whom all the glory doth belong, Psal. 96. 8. for you lay hands of that which is none of your own, and without the consent of another who is the true owner; and he professeth that he will not part with it; it being indeed so properly essential to the crown of his diety.

Thirdly, We do but proudly dishonor ourselves, in a vain-glorious boasting of that which is none of our own, for which God will certainly abase us. 1 Cor. 4. 7. For 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 hast not received it? Esa. 2. 17. The loftiness of men shall be bowed down, and the haughtiness of men shall be made low. Luk. 18. 14. Everyone that exalteth himself, shall be abased. Nebuchad • ezer was cast out among the beasts, for arrogating to himself: Herod was smitten and eat up with worms, because he gave not the glory to God: the Pharisee rejected, because he gloried in himself.

Fourthly, Because it is an exceeding mercy, if God actually gives us his power to do any good, or to walk in his Statutes and to do them; which may appear thus.

First, It is a great mercy to enjoy the Spirit of God, and an unquestionable Comfort to know that we do enjoy him: this I think no Christian will deny. But when we find a power enabling us to walk in God's Statutes, this power comes from the Spirit of God dwelling in us: No man can walk in God's Statut • s without the presence and influence of the Spirit; and everyone who doth walk in them and do them, hath the Spirit of God: I will put my Spirit within you, and cause you to walk, &c.

Secondly, It is a great mercy to be made a new creature, to be regenerated, to partake of the life of Ch • ist; whosoever is enabled to walk in God's ways and to do them, he is unquestionably a new creature, he is born again, he pertakes of Christ, of the life of Christ, and hath communion with Christ, he abides in him: For without me (saith Christ, John 15. 5.) ye can do nothing.

Thirdly, It is a great mercy to be kept from sin, and all sinful walkings by which God is dishonored; (therefore David abundantly blessed God, who kept him from sinning against him, when he rashly intended to destroy Nabal and all his household. 1 Sam. 25. 32, 33.) but thus are we kept and presetved, when God causeth us to walk in his Statutes.

Fourthly, It is a great mercy that we are able to honor God, and to honor our holy profession: it is one of the greatest favors which God shows to any man on earth, when he makes, and when he useth him as a vessel of his glory.

And this honor God puts upon you, by causing you to walk in his Statutes; now you are vessels fitted for his honor. In these ways you do live unto his honor, and to your own honor, and to the honor of your heavenly calling and profession.

Fifthly, It is a great mercy so to walk as to get peace in conscience, and assurance of happiness: But when the Lord puts forth such a power upon you, as enables you to walk in his Statutes, and to keep his judgments and to do them; hereupon,

1. There comes peace of Conscience; great peace have they which keep thy law, Psal. 119. 165. And this is our rejoicing, the testimony of our conscience that, &c. 2 Cor. 1. 12.

2. And Assurance and confidence of happiness; they go from strength to strength, everyone of them in Zion appeareth before God, Psal. 44. 7.

Sixthly, It is a great judgment, (yea it is one of the greatest judgments) when the Lord leaveth any to themselves. Psal. 81. 12. So I gave them up unto their own hearts lust, and they walked in their own counsels. If so, then by the rule of contraries, it is a very great mercy when the Lord gives unto any man the power of his grace, enabling him to walk in his ways and Statutes. Now if there be so many choice mercies bestowed and manifested in causing us to walk in God's Statutes, surely then there is great reason that we should give God all the glory, &c.

2. Quest. Whether we do give God the glory of all the good which he causeth us to do, and do not assert nor ascribe it unto ourselves?

Sol This may be known thus;

First, When we make a right division of the work done by us; and accordingly make our acknowlegment; in every good work done by us, there is aliquid Dei, and aliquid mei; something which is of God, and something which is of our own. The goodness or well-doing, that is of God; and there must come in an Agnosco; O Lord, this was thine, this was wrought by thee. The evil-doing, the mixtures, the imperfections, the distractions, these are ours; and here must come in our Ignosce; O Lord own and accept what is thine, and O Lord mercifully pardon what is mine. If after any good done by us we take the humbling part unto ourselves, and give the exalting part unto God, now we ascribe shame unto ourselves, and all the glory unto God.

Secondly, When after the best performances we set an higher value upon the grace of God, and do not put a higher rate upon ourselves: as Paul, Gal. 2. 20. I live, yet not I, but Christ liveth in me. 1 Cor. 15. 10. I labored more abundantly then they all, yet not I, but the grace of God which was with me. When aftet our good-doings, we raise the grace God (in this work the good hand of God was with me, and his power was manifested,) but we raise not ourselves a jot; but we are nothing, and still are nothing, and can do nothing without his grace and presence: verily our posture is humble, and the glory of our well-doing is returned to God alone.

Thirdly, When we are afraid of all self-glory, as Paul, Gal. 6. 14. God forbid that I should glory, save in the Cross of our Lord Jesus Christ. And in the secret temptations unto self-glory, our souls are distressed and exceedingly humbled within us, and we wrestle with God to beat down, and cast out all high self-challenging, and self-appropriating thoughts, and to set the crown of praise only on his own glorious name: this also demonstrats that we acknowledge God, and not ourselves.

Fourthly, when after our well-doing our hearts do look upon the good which we have done, as special mercy which we have received, and as a new obligation binding and engageing us unto God, as for a new mercy received from the hand of God: When bona nostra are dona sua; our good-doings are reckoned amongst God's favors and mercies to us; and when we look on bona nostra as debità nostra; the good which we do as indebting us unto God for what he hath made us to do▪ and the more good we do, the more are we indebted for praises and thanksgivings, and say as David, What shall I render unto the Lord for all his benefits towards me? Psal. 116. 12. So what shall I render unto the Lord for all the good which he hath done? and for all the good which I have done? (which I have done by his power.) This shows that you desire to give all the glory unto him.

Fifthly, When there is an after-work to be done, as well as a fore-work to be done, and we are as serious, and careful, and watchful about this, as about that▪ before we perform any duty, our fore-work is by faith to look up to God for his strength; and therein we show ourselves careful by the many prayers which we do put up unto him: And after we have done the duty, there is another work which doth concern us, and that is immediate and solmne returns of praise unto God, to give him praise who hath given us strength, and this work fills our hearts presently; we cannot come off from our work; we do not account all our work done, until this be done: As when Naaman was cleansed, he returned presently unto the Prophets house; or as when the Leper was healed, he presently went back to Christ and gave thanks: So as soon as the Lord hath enabled us to do any work which he hath commanded, we presently are filled with the sense of his goodness, and our lips do praise him, &c. I have one work yet more to do; one duty more, viz. to bless my God who hath been my strength.

SECT. III.

3. Use. DOth God himself undertake to cause his people to walk in his Statutes and to do them? then here is comfort, and seasonable refreshing for all the people of God: Behold your work, and behold your God, and behold your strength. O what a God do you serve! who commands your obedience, and commands also his own strength to enable you for that obedience▪ this I command you to do, and this I will cause you to do; here is my precept, and there is my promise; here is work, and there is strength. Beloved, stand still a little and consider of the promise of God here made unto you.

First, It is a promise of that whereof everyone of you do stand in need; and you do stand in need of that promised strength every day, and every hour; our bodies do not stand more in need of daily food, than our souls do of daily strength from God, to do the works which he requires of us.

Secondly, It is a promise which extends unto everyone of you who are the people of God; to the strong, and to the weak: some promises do only respect the strong Christians, and some of them do respect only the weak Christians; and some promises do respect us only for some particular times, and for some particular conditions; but this promise respects every Christian, and every Christian in every time, and in every condition, and for every work which he is to do. Our whole life is a time of obedience; and although our conditions do alter, yet still the works of obedience do continue and remain; and in all those conditions, and for all our services in those conditions, doth this promise of help and strength remain for every Christian.

Thirdly, Because it is God's promise, therefore God himself stands engaged unto you, and indebted unto you: you are indebted unto God for obedience, and God is indebted unto you for strength and help: Promittendo se fecit debitorem.

Now four things are observable in every promise of God.

• 1. The good of the promise is suitable, and answerable to our need.
• 2. The performance of that promised good belongeth to God. Mica. 7. 20. Thou wilt perform the truth to Jacob, and the mercy to Abraham, &c.
• 3. He is able to accomplish it, for he is a natural all sufficiency, an infinite goodness, a treasury full of grace and power; nothing is too hard for him.
• 4. He will perform it, for he is faithful who hath promised, and will not alter the word that is come out of his lips, neither will he suffer his faithfulness to fail: The heavens shall wax old as a garment, and the earth shall be changed, but his word remains forever: His counsel shall stand, and his truth for evermore: he cannot lie nor deny himself.

Fourthly, This promise is a bond of present payment: all the promises cannot be sued at one time, nor at all times; but this promise of causing us to walk in his Statutes may be sued every day, and is to some performed every day. The time or need is unquestionable the very fit time for payment, (for God to make good his promise;) but every day is our time of need, every time that we are to perform service unto God, is God bound to perform his promise of help and strength unto us, because then we do need his presence and assistance. Now this is a wonderful comfort unto all the people of God, whose hearts are made willing to serve him; you have a God to go unto, and you may freely and boldly go unto him, and he hath engaged himself by special promise unto you to be your help, and he is able and faithful, and will not miss his day nor fail to help you in your time of need.

Fifthly, Nay let me add one word more so your comfort; though the strength which God imparts unto you to do him service, be not so high and full as you do desire, nevertheless

• 1. It is enough to enable you to serve him with uprightness, although perhaps with much weakness.
• 2. It is enough to enable you to walk humbly with your God, though not so strongly.
• 3. Whatsoever service you do perform by the strength of God, (according to that proportion which you have received,) God will graciously accept of it in Christ: if it be the work of his hands, it shall receive acceptance at his Throne.

Object. But here it is objected; If God will cause his people (by giving them his strength) to walk in his Statutes and to do them; whence is it that his people mamy times fail of this strength and power to enable them so to do?

Sol. The reason is not that God is not ready to make good his promise unto them, but because they are not ready to make use of him to be their strength; it doth arise,

First, Somtimes from the carlesness of their spirits, as Esa. 64. 7. There is no man that calleth upon thy name, that stirreth up himself to take hold of thee: And Esa. 43. 22. But thou hast not called upon me O Jacob! but thou hast been weary of me O Israel! And James 4. 2. Ye have not, because ye ask not. Beloved, the Lord doth promise to give us his strength, yet he will be inquired of by us to do it for us. And how must he be inquired of by us? even with our whole heart, not faintly, nor carelessly, but fervently, and seriously. Jer. 29. 13. Ye shall seek me, and find me, when ye shall search for me with all your heart. Did any of you in the sense of your own weakness and insufficiency seek the Lord with your heart, and with all your soul, but you found him to look down upon you with health and strength?

Secondly, Somtimes from the unbelief of their hearts: He that comes to God, must believe that God is; and that he is a rewarder of them that diligently seek him, Heb. 11. 6. But here we have often failed. James 1. 5. If any of you lack wisdom, let him ask of God who giveth to all men liberally, &c. Ver. 6. But let him ask in faith, nothing wavering. Ver. 7. Else let not this man think that he shall obtain anything of the Lord. Why this is our way; either we seek not to the Lord, or we do not seek to him in faith: we are usually so far from believing, that we are plainly unbelieving, God will not hear, God will not answer, God will not perform his promise unto us.

Thirdly, Somtimes from impatience of heart: they will not wait upon the Lord, but will limit him, and leave him, and fling away without their answer, and their help. Where now lies the fault? in God's promise? no, but in your own unbelief and impatience.

Fourthly, Sometimes from presumption of heart: they will be venturing upon the occasions and ways of sins, for which God justly leaves them, as he did Sampson.

Object. But why doth God give out so little a measure of strength at a time? why not enough at once to serve them all their lives, for all their duties?

Sol If you will have reasons and accounts given unto you for God's dealings in this kind; then thus;

1. He is no necessary agent which works ad extremum, to its utmost, but a voluntary agent, working after the counsel of his own will: as a parent helps his child as he sees occasion.

2. He is a wise God, as well as a faithful God, and therefore he imparts help and strength unto his people in such a way, and by such proportion as doth most exalt his glory and respect their good.

Indeed God is able at once to fill us with strength, but he will not do so, but chooseth rather to give it out gradually, and successively, because

• 1. Thus we are kept in a continual dependence upon, and in a continual exercise of our faith.
• 2. Thus he makes way for continual prayer and supplications.
• 3 Thus he gives us fresh experiences, and daily proofs or testimonies of his fidelity in promising, which do endear our hearts the more unto him, and quicken our hearts to perpetual thanksgiving.
• 4. Thus he keeps us in a more humble frame, and sense of our own insufficiency and feat of our sins, &c.

Object. Whence is it that the people of God do find such a various manifestation of the strength of God in them, as to their holy performances? sometimes a marvelous enlargement, and at another time a meet presence of power, no more then will well erve the work in hand: sometimes carried out with a full gale, and at other times almost becalmed; scarcely able to do anything?

Sol. This is a real case, and a very profitable Question, unto which I return this answer.

First, It doth sometimes arise from the distempers of melancholy, which doth dead and oppress their spirits, and renders them (for the time) as useless vessels, binding up not only the power of reason, but also the power of grace: yet when this winter is off, the spring of grace appears in strength again.

Secondly, It doth sometimes arise from their own folly, in weakening their own help and strength; either

• 1. From spiritual pride, after spiritual enlargments, which God ever punisheth with some measure of declining.
• 2. From spiritual neglects of strengthening ordinances, or stirring up ourselves to take hold of the strength of God: [Simile.] if the child sucks not as it was wont, it will be weaker.
• 3. From worldly engagements in multitude of cares and businesses, which either wholly takes us off from communion with God, or makes us but formal in it.

Thirdly, It doth sometimes arise from the different actings of our faith: sometimes we do believe more strongly and perfectly; and sometimes we do believe more weakly and unstedfastly, and therefore we are able to do much, and sometimes we are able to do little. Our proportion of obedience, is answerable to the proportion of our believing: much faith brings in much strength, and li • tle faith brings in little strength:

As the larger vessels bring up the more water, and the narrower vessels but a little, &c.

If you believe, you shall see the glory and the power of God; and as you believe, so do you partake and receive of that power.

Fourthly, It doth sometimes arise from the presence of soul-conflicts: we are sometimes in sta • u libertatis, in an estate of liberty, exempted from the actual temptations of Satan, and from violent rebellions and hurryings of our own corruptions; and now our ship gos on more swiftly, and we can serve the Lord with gladness: but sometimes we are in statu perturbationis; wind and tide are against us; enemies without, and enemies within; and now (at least to our own apprehensions,) our ship moves but heavily, and we serve the Lord in tears.

Fifthly, It doth sometimes arise from divine wisdom, that we do not always find the like measure of assistance: by this God doth learn his people

1. That their strength is not in themselves, but only in their God.

2. That what they are, they are by his grace, and act in a proportion to his grace given and received.

3. That they should not despair at the greatest services; for God can then enlarge them; nor yet presume and make nothing of the least duties; for God can withdraw himself, and then they can do nothing.