An Expository Comment on 2 Corinthians 1

SERM. LXXI.

WE now come to that blessed and medicinal effect of the grent trouble which came upon Paul in Asia, as it is positively described. For we have the sinful and unlawful object of our trust removed (which is ourselves,) and the proper adequate, and only object thereof asserted, and that is the Lord. From whence observe,

That God alone is the proper object in whom we are to trust.

As we are not to believe in any but the omnipotent God; so neither to trust in any besides him.

Because this Text is so proper, I shall enlarge myself about this great duty of trusting in God, it being of such great practical concernment. For there is no grace more difficultly and rarely exercised than this. There is indeed much presumption in the world, and carnal confidence, but little spiritual dependence upon God alone, and relying upon his promise and power, overlooking all means and instruments. That therefore we may be fully acquainted with the nature of this grace, and may accordingly exercise it all the day long, for every moment, every time we breathe, we have need of trusting in God.

Let us lay down several Propositions. And

First, Consider, that to trust in God is a gracious gift wrought in us by his Spirit. No man is able of himself, or by himself to rest upon God alone, not regarding or looking above all second causes, unless he be enabled thereunto by God. For to trust is an act of faith, as is to be shown: and faith that is in many places made to be the gift of God, and not accomplished by our strength. Whereas then you have many people, whose mouths are full of trusting in God, you must know, that such speak they know not what. For none can trust in God, but he that is enabled thereunto by the grace of God. For as Peter 's body could not walk upon the waters without sinking, because of the natural weight of the body, unless Christ had in a wonderful manner supported it. So neither can a man look higher than means, than instruments, unless the Spirit of God lift thy soul up. Yea, because man is so apt to live by sense, consisting of a sensible body, and therefore the things of sense most affect him; Hence it is, that if there be more difficulty to work one grace than another, because of the more immediate opposition of the soul against some duty more than another; We may say, that a man is sooner brought to be just, liberal, and to perform the duties of the second Table, yea many duties of the first Table, than this. No wonder then it be made a gracious gift of God. Hence

In the second place, There is none can trust in God, but such as are regenerated, and are made new creatures. For as none have true saving faith but such, so none have spiritual and heavenly dependence upon God but such. It is an easy matter to say, We trust in God, when we have the helps and supply of all creatures; but when all props are removed, then to rest on God, as securely and quietly, as if thou hadst all external abundance; this cannot be done but by a gracious heart. Therefore the unregenerate man, he doth but delude himself. It is not God that he trusteth in, but his wealth, his power, some refuge or other he hath in the creature; neither can he live upon higher principles. Hence we have that place thrice mentioned, The just shall live by faith. Faith is trusting there; and it is applied both to our life, in respect of temporal things, in afflictions, as Heb. 10. 38. as also in respect of spiritual things, especially our justification in the sight of God, as Gal. 3. 11. It is the just man then, and the sanctified man alone, who can live by trusting on God only. Sin is such an heavy load, that it presseth down, and maketh a man creep upon the ground. Now all those creatures that did so, were unclean by the Law of God.

Thirdly, This trusting, it is an act of faith; by that grace we are able to depend upon God alone. Indeed the Papists they make trusting to be an act of Hope: And it may not be denied, but that faith hath some such proportionable act flowing from it; but the trusting that the Scripture speaks so much of, is plainly an act of faith. For what the Old Testament calleth Trusting in God so often, in the New it is, Believing on God, and on Christ, 〈 in non-Latin alphabet 〉 , is no more than fiducial recumbency, or resting of the soul upon Christ. Though hope therefore hath its trust, yet faith likewise hath its trust: Only hopes object is apprehended as suture, and in expectation; but faiths trusting maketh the object present, as to apprehension: And therefore Heb. 11. 1. it is called, The substance of things hoped for. By trusting then on God, we mean not that act of faith, whereby it knoweth God, nor that whereby it giveth assent, that there is a God; but whereby the whole heart is drawn out to depend on God, and rest upon him, for whatsoever good thing he standeth in need of. And therefore this trusting in God is necessarily accompanied with a love of God, and endeared thoughts about him, as a gracious Father, who will mercifully provide for all our wants. As Austin of old, Credere in Deum, was Credendo amare. So that here is a great difference between that Historical and Dogmatical faith which many Christians have, whereby they acknowledge the truths of Christ, and this fiducial trusting on God; for this is necessarily accompanied with an hearty love of, and delight in God, and cannot be separated from it. Hence the Devil that he may tempt to despair, which is a sin opposite to trust in God, he labors to keep the distressed sinner in hard thoughts of God, as one who is a provoked Judge, and will not show mercy. So that as long as the heart is by these sad temptations kept at a distance, and is estranged from God, it cannot so fully trust in him.

Fourthly, It's not God absolutely considered that is the object of our trusting in him. For the Devils and damned in hell, though none need mercy and help more than they do, yet they cannot trust in him. Therefore God relatively considered, as revealing himself to his people, is the object of their hope, and these Attributes or Properties do especially sustain our trusting in him.

1. That he is the infinite, true and ever living God. Upon this ground to trust in Idols, to trust in riches, to trust in men, though never so great, is forbidden, not only as a sin, but as a vain thing; uncertain riches they are, Idols are vanities, they are nothing. Man hath his breath in his nostrils; and therefore it is foolish to trust in such things; but God being the Jehovah, and Eternal, even the Everlasting God, the same forever; therefore it is that he only must be trusted in. Are thy creatures a Jehovah? Have they an infinite being? Are they from everlasting to everlasting? No certainly; then it is Idolatry to put trust in them.

2. God is the Adequate Object of our hope, Because of his Immutability on his Promises, as well as in his Being. Here are two particulars included in this.

1. A Promise. For if God had not revealed to us, what he would do for us, there could not be any trusting in him. Hence God's promise, and man's trusting, they must always go together. To trust for such things he hath never promised, is presumption, and a temptation of God; and not to trust for such things as he hath promised, though they seem never so improbable or impossible to us, is to limit God, and to measure him according to our apprehensions. This is to make trusting an act of sense or of reason, not of faith. The Rule then of our trusting is God's promise. It is not God's Infiniteness and Eternity as such, but we must also have a promise. Therefore though God be so full of Goodness and Mercy, yet the damned cannot trust in him, because they have no promise from God, that he will do good to them. But though we have a promise, yet if it were the promise of a man, who is a liar, who is inconstant and mutable, ready to repent of what he hath promised, then our trusting would be weak and uncomfortable; but God is unchangeable in his promise, Heaven and Earth shall sooner pass away, than this gracious word of God. James 1. 17. With him there is no variableness, nor shadow of change. God then being the supreme verity, and it being impossible for him to lie, as Hebr. 6. 18, 19. No wonder that our hope and trusting in God under all waves of temptations, be a sure and steadfast Anchor, as the Apostle calleth it. Why then is it, that you see even the people of God tossed up and down with such uncertain thoughts and workings of heart? Why is it they have not a serene and quiet frame of heart all the day long? It is because they let go this Anchor; They intermit this trusting in God; otherwise because God is the same, and his promise is the same, they also would be the same. You see then, why God is the Adequate Object of our trust, because he hath promised, and because he is unchangeable in his promise. What folly is it to trust in any earthly greatness and power? It is but as the shadow that passeth away. The Apostle calleth it, The fashion of the world, 1 Corinth. 7. because it is so transitory. Therefore our name we customarily use to express things by, is most absurd and improper, if we regard Scripture-expression. For we use to say, A Kingly State, A Christian State; and so Statu • Magnatum; Status is à stando, and denoteth what is stable; whereas all these are but a Fashion, a Shew that passeth away. Thus when we would express the glory of a man, we say, he appeared in Great State. Now no word is so improper as that; it is as if you should call a shadow a substance, or say, the substance of a shadow; or as if running should be called standing still. The Scripture expresseth it more fully, when Act. 25. 23. Agrippa and Bernice are said to appear 〈 in non-Latin alphabet 〉 , With great pomp, we translate; in the original it is, With a great fantasy or apparition. The word 〈 in non-Latin alphabet 〉 is applied in Scripture to apparitions of Spirits, which quickly vanish away. Now how contradictory is it to call a fantasy a State, as if we should call a feather which flieth up and down, a mountain that abideth, and cannot be removed? Seeing therefore all earthly greatness is thus fluid and ambulatory, how can we put any trust therein?

Lastly, Therefore is God the ground of our trusting, Because he is only Almighty and Omnipotent, able to do of himself whatsoever he hath promised. For though we had God's promise to do such things for us, yet if he had not the supreme power to order and work all things when he pleaseth, but were subordinate to some higher power, then we could not trust in him. Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary, whom they call their hope in prayer, as also in the other Saints. For although they would elude by a distinction of trusting in one, as the primary efficient cause, and in one as a secondary and instrumental cause, in which latter sense they only trust in the Saints, as they would persuade us; yet that is against the very nature of divine trust, which must have for its object only, that which is supreme and omnipotent. So that unless they will distinguish of a primary God, and a secondary God, they cannot so distinguish about trusting in the same manner. Even as it is with the other act of faith, as it giveth a divine assent to any truth. The Schoolmen generally say, That the Ratio formalis fidei, is, Revelatio Divina, and Suprema veritas. So that we cannot with a Divine Faith believe upon anything, but a Divine Testimony. Thus it is in this other act of faith, which we call trusting. It must be a Divine Promise, a Divine Power, else we cannot put this holy and divine trust in it. As therefore the Psalmist said, Some put their trust in their horses, some in chariots, but we will trust in the Name of the Lord, Psal. 20. 7. Thus let us; Some trust in Angels, some in Saints, some in great men, in wise men; but we will trust in the Lord. From hence also it is, that we do clearly confute the Socinian, who denieth the Eternal Deity of Christ. For if Christ were not God, if he were only the best of creatures, yet as a creature, it would be unlawful to trust in him, we should be guilty of great Idolatry to put confidence in him. Now it is plainly a duty to trust in Christ, as well as in God the Father, Romans 15. 12. Though the root of Jesse, yet in him shall the Gentiles trust; and that is, because he is not a mere man, but God as well as man. Ephesians 1. 12. So they are called, The first fruits of Achaia, who first trusted in Christ. This then is a plain demonstration of the Godhead of Christ, because it is our duty to trust in him. You see by all these glorious properties in God, which are the full reason of our trusting in him, that it is not lawful under any nice and subtle distinctions whatsoever to put our trust anywhere, but in the Lord.

Secondly, As God is the object in whom we trust, So the matter for which we are to trust in him, is all the good things we want. There is not any one mercy, whether for soul or body, but we are to trust in God alone for it.

Now the good things we want, empty themselves in two streams, The spiritual mercies, and the temporal mercies; and we are to trust in God for all these. There is not a crumb of bread, or a drop of drink, but we are to trust and depend on God for it. We are not to trust in our labor, in our barn and store, but are to lie in prayer at the throne of grace every day, as Lazarus did at Dives his gate, even for a crumb of spiritual mercies; and they are of many sorts:

1. That which is the ultimate and last end of all grace and holiness here, which is Eternal Life, and Everlasting Glory. The trusting in God for this, is that which should keep up our hearts in all the straits we are to meet with. 1 Corinth. 15. If we had hope only in this life, saith the Apostle, we were of all men most miserable. So Titus 1. 2. and 3. 7. there is the hope of eternal life. The trusting by faith, and by hope, are of so near union, that one may well be brought to confirm the other. Now let a Christian be frequently putting forth these vigorous trustings in Christ for everlasting glory, what heavenly, joyful and undaunted resolutions will it work in him?

2. There are mercies that are the means to lead to this end, such as Justification, and Sanctification of our natures, daily remission of sins, and a daily preservation in the state of grace, that we may never fall away. For these things we are certainly to trust for at God's hand. We have God's promise for these things, and who dare question, whether God be thus able to keep us to salvation or no? Thus remission of sin is by faith in his blood, Rom. 3. Yea the life of a godly man, as to his spirituals and supernaturals, is wholly in this trusting. Thus the just (you heard) liveth by his faith. And Paul professeth aloud, That the life he did live, (Galat. 2. 20.) though in the flesh, was by faith in the Son of God. Oh that this spiritual truth were received and digested more by the godly! Do you not look more into yourselves, then up to God? Do you not more live in the thoughts of your own graces, than of God's promises? Truly the right improving of this Doctrine about trusting in God, it would be like Solomon 's North-wind, to blow away the rain, to dispel all sinful sorrow.

SERM. LXXII.

WE are treating of this choice and necessary duty of trusting in God, and several things have been spoken to acquaint us with the nature thereof; we proceed therefore, and as we have told you what is required ex parte objecti, to cause this trusting in the Lord; from the next place let us declare what is ex parte objecti, necessary to this duty. And for the explicating of that, there are these things concurrent to our trusting in the Lord.

1. There must be a serious and powerful apprehension of our own inability, yea, and of the weakness of all Creatures to help us, or to do good to us; for till this foundation be laid, that all power, wisdom, righteousness, and whatsoever the Creature can afford, is but a shadow, a reed, that can do no good at all, it is impossible that we should trust in the Lord. So that by this we may see the difficulty and rarity of this grace, for how hard a matter is it thus to be affected about all the means that are in the world, about all the Creatures we do enjoy; to look upon them but as those Instruments of Music, which cannot sound any longer then they are blown into? How difficult to possess our souls with this principle? to look upon thyself and all Creatures, no otherwise then the poor creple that lay by the Poole side, that could not at all help or move itself? That do behold all things as Sarah's dead womb, or Ezekiel's dry bones, unless the Lord quicken and give life? You may see this practiced by the Church of Israel, when she had smarted for her carnal confidence and dependence on outward helps, so as to neglect God; see in what an humble gracious manner she maketh her confession to God, Hos. 14. 3. Asshur shall not save us, we will not ride upon horses, neither will we say anymore to the works of our hands, ye are our gods: for in thee the fatherless findeth mercy. Oh blessed and self-emptied frame! here the Church repenting and turning unto God, of all the sins which she was guilty of, doth instance in her carnal confidence, as that which had most provoked God, and therefore she doth renounce and disavow all civil confidence and trusting; Asshur shall not save us, &c. And 2. All religious confidence. They will no more make their applications to their gods; and then here is the reason, because in thee the fatherless finds mercy. By this proclaiming, that they looked upon themselves, as so many poor fatherless Children, that had not wherewith to help themselves. If then an whole Nation do thus, how much more ought every particular Christian, though great, though rich, yet respectively to God, to look upon himself, even as that Infant the Prophet speaketh of, New borne and exposed to danger, and no ways able to succor it self. Thus he that would trust in God, must begin here and lay his foundation thus low, even as the Apostle saith, 1 Tim. 5. 5. She that is a widow indeed and desolate, trusteth in God. We cannot come to rest upon God, till we look upon ourselves as desolate and destitute of all human succor. The Bohemians when they lost their famous Captain Zizka, called themselves Orphans. Thus when our helps, our outward supports are removed, then we are driven to look up unto God, and not before. The Heathens had a custom when they went into their Temples to pray, that none would go in with a Sword, or money in their Purse; which was to denote that they did not put confidence either in strength or wealth, but did rest upon their gods for relief only. We then that are Christians, who have the Word of God to be a guide unto us, ought to have low thoughts of ourselves, and of all Creatures, accounting of them as nothing respectively unto God.

2. To trust in God is required in the next place a practical Meditation concerning the greatness and goodness of God, how infinitely able he is, and how willing to help his people. It is the not attending to this, but the looking unto the power and strength of second causes, that maketh us so full of distrust in God. Is it not then for this reason, that the Scripture doth so often delight to represent the greatness and majesty of God, That all the Nations are but as a drop to him; that they are less then nothing; that he created the world out of nothing? All this is to raise up the heart, that it should have high and hopeful thoughts about God. This maketh David attribute so many metaphorical titles to God, that he is his strength, his rock, his fortress and strong tower. Did we meditate upon these things; did we with Abraham not consider the dead womb, but the power of God, with what dependence on God, and quietness of mind should we pass our lives? But now we are tossed up and down with many waves; we are like Noah 's Raven sent out of the Ark, we know not where to set our feet; and all is, because we do not settle on God; omnis motus fit super immobili. The soul cannot move unless it have a steadfast and immovable foundation to stand upon, and that is not the Creature, but God only. Thus David Psal. 16. 8. I have set the Lord always before me: because he is at my right hand, I shall not be moved; and therefore Verse 2. expressing this act of trusting in God, he saith, thou art my Lord Adonai. The word signifieth that which is the basis, the foundation that keepeth up all things. Oh then let nothing be great in thy thoughts but God: Grotius Prologom. in Epist. ad Rom. would make that faith, which the Apostle doth so much commend in his Epistle to the Romans, to be nothing but an high and eminent esteem of God's power, &c. So that faith in this respect, and not the obedience of Christ as apprehended by faith, is by him that imputed righteousness, Paul doth so much instance in; But he is deceived therein, and layeth this as a foundation for his other errors about Justification. Though we do easily grant that in faith, there is a most raised and elevated apprehension about the majesty, and power of God.

3. To trust in God there is required a peculiar and particular appropriation of God to our souls, as our God, as our Father; to say as Thomas to Christ, my God, and my Lord. Thus David in the forementioned Psal. 16. 2. when he had pressed God with this Argument to preserve him, because he trusted in him, he declareth what his trusting is. Oh my soul, thou hast said unto the Lord, thou art my Lord. Thus we are particularly to apply and to say, Thou art my Father, thou art my God. And this is the reason why the people of God are so full of distrust, of despondent and dejecting fears. They cannot say, Oh my soul, thou hast said to God, thou art my Lord; yea we look upon him as a judge that will condemn.

4. To trust in God there is required some experimental knowledge of God, to be acquainted with his former works of mercy and deliverance to them; for when we have both God's promise and his providence seconding it, this maketh us to have more vigorous trusting in God, as David argued; God had delivered him from the Bear and Lion, and therefore would from the Philistine. Thus the Apostle at the 10. Verse from the present deliverance doth argue, that he trusteth he will deliver also. Thus Psal. 9. 10. They that know thy name will trust in thee. It is for want of experience and practical knowledge about God that maketh us so full of diffidence.

5. To trust in God, there is required a faithful and diligent use of all those means that God hath required; and by this it is fully distinguished from presumption, which many take to be in their trusting in God: for when you hear such who live impenitently in evil and ungodly ways, yet say they trust in Christ with all their heart for the pardon of their sins; they do desperately presume, for if they did trust in God, they would be constant in the use of those means God hath required, 1 John 3. 3. He that hath this hope in him, purifieth himself as God is pure. Its not their trusting in God, but presumption, which maketh thee expect such glorious privileges, and dost not walk in the way thereunto.

6. To trust in God, there is required a sound judgment, and right understanding, especially when we speak of spiritual mercies, such as justification, and reconciliation with God. Aegid. Coninck. de arteb. supernat. de spe. a Popish Writer maketh a threefold hope, or trusting in God. One he calleth Pelagian, and that is when we rest upon God only because of our own merits, and our own strength; and this he doth reject, as well he may, for this is not to trust in God, but in ourselves. A second hope he calleth Lutheran, and that is when he trusteth only in the grace of God, excluding all merits; this also he rejects, and thereby also the only hope the Scripture commends to us. The third hope he calls the Catholic trusting in God, and that is partly upon the grace of God, and partly upon our own merits, yet wrought also by the grace of God. But to think of merits, or to speak of merits, when we come into the presence of so great and holy a God, whose Law we break daily, and in all our best duties fail exceedingly, is to play the Pharisee and not the Publican, who yet only was accepted with God. The second way of trusting therefore, viz. only in the grace of God, excluding all our own strength, is that which is approved of by the Word of God; So that till we be sound in our judgment about this Point, we cannot rightly trust in God.

In the next place a second main particular to clear the Doctrine about this trusting, is to consider the excellency of their grace, that so we may thereby be the more exercised therein. For

1. It is many times put for the whole worship of God, because he that doth trust in God, he will be sure to perform all those other duties God doth require. Thus Psal. 115. 9, 10. when the house of Israel and Aaron are exhorted to trust in the Lord; by that is meant the whole worship of God, even as to fear God is sometimes also put for the whole service of God. The excellency and dignity of the grace appeareth herein.

2. It is therefore excellent, because the Lord so delighteth to put us upon the daily practice of it. Insomuch that whatsoever he doth for his people either in spiritual or temporal mercies, they do obtain it wholly by trusting. What is that great way, whereby we are justified before God, how come we to obtain this blessed privilege? It is only by faith. And what is this faith, but a trusting and resting upon Christ alone? So that the most noble and essential consideration in justifying faith, is that it doth make the soul rest and depend on the Lord Jesus. God would not justify us by any other way, by working, by doing, but by trusting; which doth greatly demonstrate the acceptableness of this grace to God. So also for temporal mercies, that assertion twice or thrice used; The just shall live by faith, doth in part relate to those temporal promises, which God maketh for the preservation and support of his people; and now God will have these performed to such who wait on him, who trust on him. It is not the just shall live by love, by repentance, but by faith; God therefore would have us wholly depend upon him for every mercy we have; hence we are commanded to pray for our daily bread: trust not in thy store or treasure; trust not in thy labor and skill, but be every day at the Throne of grace, begging for every mercy thou desirest. Oh but what dishonor is there to God in this respect? Doth not the rich man look more to his revennues then God's promise. Doth not the Tradesman look more to his custom and his gains then God's power; yea the laboring man is apt to trust in his health, and strength, as if he needed not to depend upon God all the while he hath that; Sanitas pauperis est patrimonium; a poor man's health is his patrimony, his freehold, and he is apt to make it his god to trust in. What excellency then is in this grace, when no mercy either spiritual or temporal can be obtained but by the exrecise thereof. For the soul you must trust God, and the mercies thereof; for the body you must trust God, and the mercies thereof. And observe the deceitfullness of thy heart herein, who trusteth in Christ for thy justification and salvation, but art full of disquieting cares and fears about thy external preservation and maintenance. Oh foolish and unwise! which is greater, salvation then raiment and food? and yet thou art persuaded God will do the greater, but doubteth about the lesser.

3. It is excellent because it doth endear God to us, and in a peculiar manner obligeth God to look to us. For when the soul can say, O Lord, I renounce all other helps; I trust not in any other support; I leave all things to adhere to thee; this doth in particular manner engage God to look upon us as his own, and so to defend us. Thus David argueth Psal. 16. 1. Preserve me O Lord, for I trust in thee, Psal. 7. 1. In thee (O Lord) I put my trust save me; so 1 Chron. 5. 20. it is said of the Sons of Reuben, when they were in great distress, yet the Hagarens were delivered into their hands, because they did put their trust in God. It is also attributed unto Hezekiah, as a great and glorious honor to him, 2 Kings 18. 5. That he trusted in the Lord God of Israel, and Verse 7. The Lord was with him, and he prospered. Therefore the committing of ourselves into God's hands, is a special way to secure us.

4. The excellency of this grace is seen in the difficulty of it, and transcendency to flesh and blood: for if Aristotle could say homo was magis sensus, quam intellectus, more sense then understanding, putting forth the acts thereof more then of reason, we may say much rather he is more reason then faith. The difficulty of it maketh the People of God oftener in distracting fears and carking cares then in any other sins. David who professeth his trust in God, yet how often tempted to difidence? Asa a good man 2 Chron. 16. 12. is blamed that in his disease he sought not to God, but to the Physicians. It was lawful for him to seek to them, but because he rested wholly on them, and not on God, therefore is he thus taken notice of: seeing then its our duty to use means and not to expect that God will in a miraculous and immediate manner work all things for us: Hence is the great difficulty in this matter, so to use them, as not to put confidence in them. Alas all the Creatures, all the second causes by their own power without God's blessing, could do us no good; our clothes would not warm us; our food nourish us, unless God command it. Hence our Savior saith, Man doth not live by bread alone, but by every word proceeding out of God's mouth. Matth. 4. 4. It is not then the Creatures; it is not the conditions and relations we are in, that do support us, but God only. Again the difficulty is seen in trusting of God, because God's promise and his providences seem to go contrary to one another. The godly have the promises of this life, health, wealth: Peace is promised to them, and yet how often exercised with the contrary; and this maketh trusting in God the more difficult. So that what inevidence is, in respect of faith assenting, the same arduity and improbability, yea appearing impossibility is in respect of faith trusting. In all believing there is an inevidence, not in respect of the testimony, as the Papists dream; and therefore would have faith defined by ignorance, rather then by knowledge; but in respect of the thing itself. We do not apprehend the things of faith by reason, as we do natural truth; and this maketh faith, as it is assenting, to be so difficult; and no less is it in faith, as trusting, for the difficulty and improbability, which appeareth in the things hoped for, so much is contrary to flesh and blood; that we deny sense and reason many times when we put forth faith.

5. The excellency of this grace is seen, in that God doth on purpose in much mercy afflict us, keep us low, remove all our props from us, that so we may learn to depend on him; for this end we are afflicted, for this end God maketh widows and fatherless, and brings us into a Wilderness that we may live on him only.

6. This excellency of it is manifested only in that it giveth all glory to God, deba • eth man, maketh all the greatness of the world to be no more then a reed or a feather. And no wonder then, if God so much encourage this grace of trusting in him; for we cannot glorify God more and debase ourselves. Therefore he will have us justified by trusting in him; therefore he will have us in all temporals look up to him only, because then God is always in our thoughts; we look above men as Jacob, above the rounds of the Ladder to the upper end where God was.

7. This is excellent because of the blessed effect it hath, causing all tranquility and quietness of spirit. Where this grace is vigorously put forth, there are no sad complaints, no unruly passions and discontents; but like the strong man, it keepeth the house quiet and at peace: for this excellent effect thereof it is, that the Devil doth so much oppose it, raise seeming objections against it, because he would bring the people of God into an Hell here, seeing he cannot do it hereafter.

SERM. LXXIII.

THis last clause is added, as a reason, why we are not to trust in ourselves, but in God; he can do that, which no King, no Emperor, no Sovereign power in the world can do, he can raise from the dead. By this instance the Apostle discovereth God's omnipotency; for none but an infinite power can do this; even as an infinite power is required to create, to make something out of nothing. Therefore the Philosopher speaking according to the ordinary way of nature, saith ex nihilo nihil fit. Thus it is also in regard of raising the dead, nothing but an infinite power can do this, because there is another rule in Philosophy, A privatione ad habitum non datur regressus. We read indeed of Elishah raising the dead Child; and so the Apostles were enabled to work this miracle, but they did these things not authoritative but adprecative, not by way of authority but prayer. Christ wrought these miracles at their prayer to him, and therefore they are said to do these things in his name. He only then who hath an infinite power can raise the dead. Neither doth the Apostle say, who can, but who doth raise, signyfying not only God's power, but his will and readiness; and then in the present tense, denoting, God doth this daily and continually to his people. Now when the Apostle describeth God thus as raising the dead, you must understand it of the dead literally. Those that are actually dead, or as good as dead, as to any human power, which was the case of Paul; and also dead, metaphorically, viz. such who are in those outward calamities and straits, that they have no visible way to escape out of them. In this extent you must understand the expression; and from thence observe,

That God is both able and willing to help and deliver his people in hopeless and helpless troubles.

For by this expession Paul doth denote the utmost extremity; if God can and will do the greatest, how much more easy is it to him to do the less? Though nothing is hard to God, for he doth great things as easily as less things; so that this is brought in as unspeakable comfort to the godly who are apt to say; This trouble is so great; this straight is so heavy, that I have no hope, my soul doth sink under it. Oh remember, it cannot be more desperate then to be a dead man, and yet God doth recover out of that condition: He doth not say, God that healeth the sick; God that comforteth those which are in darkness; God who raiseth up those that are cast down. Though in other places, these things are attributed to God, but God who raiseth the dead, which is far more then the former.

To prosecute this, let us consider wherein this Doctrine is true, both literally, and metaphorically; and then how much is comprehended in the expression. For the

1. This is true in the natural dead, that God can, and doth raise up such to life again. In the New Testament we read of several persons raised by Christ to life again, such a miracle and wonder, that unless in the Old Testament the like was never heard of in the world before; for they are but Fables what some Heathens may record to be done amongst them in this matter. Yea, at Christ's Resurrection, it is said that many did rise again, and went into the holy City. Which maketh the Apostle Heb. 11. 35. instance in this as one of the great wonders wrought for the Saints, That women received their dead raised to life again. And truly this consideration of God's power should wonderfully support us in all troubles, in all exigencies; God can create, where there is nothing pre-existent; I create peace; and he can also restore and give a resurrection to those that are dead. Let us not then have low thoughts of the power of God, as if he were limited in his works, as man is; but the demonstration of God's power will be evidently and palpably manifested in that great and universal Resurrection of all that are dead, at the day of judgment. This work of God doth transcend all human reason and power; therefore when Paul Preached this, they accounted him nothing but a babbler. It is Disputed, whether the Resurrection of the dead can be proved possible by natural reason; but whether it can or no, we are sure the Scripture doth so positively and plainly affirm it, that it must be bold Atheism to deny it. Now do but consider how great a matter it is to exercise faith in this particular; how improbable, yea, and impossible doth it seem to natural reason? All those who have died ever since Adam, so many thousand years ago, who have been for so long a time consumed into ashes; All such bodies which have been eaten with fish, or beasts; yet God will raise the same body again, the same bones and flesh again. What amazement and astonishment may this raise in thee? yet it is clear by Scripture, God can and will do this. Oh then that the godly did more vigorously exercise their faith in this fundamental point of Religion. What, canst thou believe in God concerning this great and admirable truth? yet doubtest whether he can raise thee out of those petty and minute troubles thou art exercised with. When was news brought to the Pope of the murder of Henry the fourth of France, he was exceedingly affected with it in his speech, in the conclave blaspemously aggravating the mercy as he thought, and among other particulars said; the fact was so incredible, that had he not used himself to believe the high and mysterious points of Religion, he could not have believed this fact. Thus he in a wretched manner; but thou mayest in a true and godly sense say, Oh Lord this temptation is so great, this trouble is so pressing, I am so greatly overwhelmed, that did I not believe those wonderful Principles of Religion; were I not used all the day long to things above human reason and expectation; I could not be able to bear up myself in these extremities.

2. This Doctrine is metaphorically true, also God raiseth from the dead, and that again in a twofold extremity, external and internal, external troubles, the Scripture doth delight to represent the great and extreme troubles of the Church, when it hath visible help or deliverance, under the name of death, Isaiah 26. 19. We have the Prophet comforting the Church in her desolate estate. Thy dead men shall live, together with my dead body shall they arise. It is true many Interpreters expound this, as if properly and immediately spoken of the Resurrection: and it should seem our Translators understood it so, when they render it (together with my body,) but the context maketh it clear: God speaketh of their deliverance from captivity, wherein he calleth his people, Cadaver meum, my dead body, because in outward appearance so; now the reason of this may be, because God's power would be to them, as the dew, to herbs ready to perish, which doth revive them. Thus their deliverance out of their calamity is described, Hosea 6. 2. After two days he will revive us, in the third day he will raise us up, and we shall live in his sight. This Text is literally and immediately to be understood of the Jews, yet by consequence it may be applied to Christ; so that it argueth the calumniating spirit of Hunnius who would make Calvin to jadaize because he doth not expound it as a promise of Christ's Resurrection. God will do with his Church as he did with the body of Christ, he would not suffer it to see corruption, but within three days raise it again. Thus saith the Church, though we be in a dead condition, yet he will within two or three days, within a short time revive us again. But above all, you have a most evident allusion to this Ezek. 37. Where the Prophet in a vision saw a Valley full of dry bones; and breath from the Lord brought sinews and flesh upon these bones, and the bones came together and lived. Now what the meaning of this parabolical vision is, appeareth Verse 11. These bones are the whole house of Israel: Behold they say our bones are dried up, our hope is lost, we are cut off from all parts: but saith God, I will open your Graves, and you shall come out.

By these expressions you see how true the Doctrine is, that in the Churches extreme calamities, God raiseth the dead; neither was this opening of the graves, and making dry bones to live once, done by God only, for that people of that time: But such hath been the condition of the Church in several Ages. It hath been the dry bones, and God hath breathed life into them. Now the Child of God should daily meditate upon these great works of God to his People, and then he will be ashamed to see himself so much dejected about his own particular. What, thou art but one dry bone, and cannot God restore thee when he doth help so many? Can he deliver his whole Church, and not a particular Member therein? More faith in the general affairs of the Church would facilitate thy particular.

Come we then to internal extremities and exigencies, and there in a twofold sense, likewise we shall find it is God, that raiseth the dead.

In the first place, If you consider man in his state by nature, he is wholly dead in sin; and therefore when God by his grace doth correct him, then he raiseth the dead. Thus every godly man, in this spiritual change wrought upon him, can experimentally say, God who raiseth the dead. I was senseless in sin; I was stupid; I felt no burden; I desired no deliverance, but God raised me from the dead. Even as the Father said of his Prodigal Son converted, this our Son was dead, but is alive. This expression in a spiritual sense the Scripture doth much delight in, Ephes. 2. You who were dead in sin, hath he quickened, and therefore the work of grace is compared to a Resurrection: and from this similitude we justly urge against the Arminians, that man hath no active power to prepare himself for grace, or to turn himself to God; no more then a dead Lazarus did dispose himself to a Resurrection. Thou then who laborest under many temptations about the weakness of thy graces; that bewail thy dead heart, thy dead duties, thy dead Religion; Oh thou art withered, and hast no life in thee: Remember it is God that raiseth the dead. And certainly if he did infuse the life of grace into thee at first, when thou wast wholly dead, can he not much more now thou art quickened, recover thee out of thy decayings and swounding fits; he that hath spiritual life at first, can much more recover thee out of thy consumptions; he that delivered from death, can much more from sickness.

2. There is another internal exigency upon the soul, which may be called a spiritual death, and that is the sad desolations and terrible blackness, that may cover the soul because of desertions; God may have forsaken thee; thou mayest not only look upon thyself as a dead man, but as a damned man. Oh this temptation when God sets himself against a broken soul, shoots his arrows into his heart; Though a bruised reed breaketh him more, though but a smoking flax, yet ready to quench it; this (I say) is adjudged by those who labor under, it worse then death, more bitter then death. We have a remarkable instance for this, in Heman, Psalm 88. where Verse 14, 15, 16. he maketh bitter complaint under soul-terrors, Why castest thou off my soul? why hidest thou thy face from me? While I suffer thy terrors I am distracted; and Verse 3. he saith, He was free from amongst the dead, as the slain that lie in the grave, whom God remembereth no more. Yea his temptation doth so overcloud him, that he seemeth to question the truth of our Doctrine, v. 10. Wilt thou show wonders to the dead? shall the dead arise and praise thee? This good man must needs be greatly dejected when he doubteth of this: for nothing is more ordinary with God, then to show wonders to the dead; and therefore had he but possessed his heart with this truth, he had been able to walk on those waters, whereas now he is ready to sink: had he concluded, saying, Oh my soul, why art thou cast down within thee? what, though thou art dead, yet it is God that raiseth the dead; the dead have cause to praise him; this would have revived him. Yea God for the most part will not come in to help till we look upon ourselves as dead: even as Christ did delay till Lazarus was dead and putrifying in the grave, that so his glorious power might be the more discovered in restoring of him to life. Indeed the Psalmist might have argued, that if God should • uite forsake him, suffering him to be swallowed up in despair; Do those that despair, do they praise thee? Do the damned in Hell bless and glorify thy name? If then in these sad and bitter temptations upon thy soul, thou wouldst have some work to get into, then remember this truth, God raiseth the dead.

Thus we have heard in what particulars this Doctrine is true; let us now consider what is implied in this expression, God raiseth the dead. And

1. It supposeth That God's own Children may be brought into an helpless and hopeless estate. They may be in a Wilderness, so that if God doth not extraordinarily provide Manna for them, they will perish; for you must know that this is attributed to God, chiefly for the godly man's sake. For though the wicked may sometimes be delivered from imminent dangers, yet that is by the general providence of God, who doth in Heaven and Earth what he pleaseth; but the godly are delivered from the special love of God, and his peculiar promise to them, of being their God: So that it is in this case, as it is in the Resurrection, all men shall be raised from the dead, even the wicked as well as the just; only the wicked shall be raised by the power of God as a just judge; but the godly as Members of Christ, and from that special Covenant of grace God, made with them; and upon this foundation Luke 20. 37. doth Christ prove the Resurrection, because he is the God of Abraham, the God of Isaac, and the God of Jacob. These are mentioned rather then Noah or Enoch, when yet God was also their God, because to those the promise of grace was either at first made, or afterwards repeated. As therefore because God is a God in Covenant, he will raise up their dead bodies; so from this relation he will raise thee up from thy extreme necessities; yet this supposeth that God though he loveth us, so as to deliver from evil, yet he will not always prevent the evil.

2. Here is implied, That God hath an immediate sovereignty and domini •• over all conditions and estates, be they never so bitter and hopeless. We cannot say of the true God, that he is the God of the Valleys, but not of the Hills also. When that Lord would not believe God could on a sudden provide such incredible plenty, he was severely punished for it. The Israelites also are taken notice of for limiting God, Psal. 78 9. Though God had given them water, yet say they, Can he furnish a Table in the Wilderness? Oh how often are we guilty of such distrust? though God hath done thus and thus, yet can he do this also? But he raiseth the dead, he hath a command over all things. Hence God is said 1 Cor. 1. 28. To choose things that are not, thereby to confound things that are. So that there is no temptation, no affliction, but God can command it, and work what he pleaseth out of it for thy good; he can raise up Children to Abraham out of stones, he can make Grapes to grow of Thorns, and Figs of Thistles.

3. There is implied, That our extremities are God's opportunities, They are the proper time to work in and not before: Why doth he not say, God that healeth the sick; that comforteth the sorrowful; but instanceth in the utmost of all, that raiseth the dead, but to show that it is commonly God's way to delay his help till it be at the very outmost? Christ would not turn water into Wine, till all was spent. When the poor cripple that lay so long by the Poole side said, I have no man to help me, then Christ healed him. It became a Proverb in the Church of old. In the Mount the Lord will be seen. God lets Abraham alone till he was lifting up his hand to give a mortal blow, and then God appeareth, providing also a Ram in Isaac's stead. Thus it was also with Abraham, God provideth him a Son out of a dead Wombe, that so his glory may be more exalted; commonly a godly man's Isaac's, his joys and comforts are brought out of the dead Wombe of the Creatures. What more is to be said herein, will come in seasonably in the next Verse.

Let us from the premisses make this Use, Doth God raise even the dead, and may such put trust in God? Then shame and reprove thy saying; oh me slow to believe! oh me dull and heavy about Heavenly duties! for though my afflictions are but weak and ordinary, there is nothing above measure or strength in them, yet I am ready to faint; how can this be forgiven to me? As the Apostle said in another case, you have not yet resisted to blood. So it may be thy exercises have never been so grievous and extreme, so as thou art to be accounted as a dry bone, as a dead man, and yet I have much ado to trust in God in these inferior trials. Cry out unto the Lord to help thee in these weak graces, be ashamed when any little trouble is apt to disquiet thee, to discompose thee. Oh say if it were the worst condition that could come upon me, if it were the heaviest trial that could fall on me, yet I was to trust in him who raiseth the dead.

SERM. LXXIV.

THe Apostle having formerly discovered his human fears and diffidence under that great trouble which came upon him in Asia, doth now recollect himself, and revive out of his swoonings. The Sun that was in an Eclipse, doth now begin to shine forth in glorious luster. He had informed us, that the end of that heavy tribulattion was, That he should not trust in himself, but in God. And now in this verse, we see this blessed effect took place in him. For by the experience of God's mercy to him at this time, he is encouraged to trust in God for the future; he hath, doth, and will deliver. One favor from God is a pledge of more to come.

In this verse then we see Paul got above, and conquering that weakness and imbecility which he found in himself, and acknowledging the goodness of God, and his power to him, Paul found God able to raise the dead, by what he had done to him in his particular.

In the Text then we may take notice of,

• 1. Paul 's solemn acknowledgement of the goodness and power of God to him in delivering of him. And
• 2. His Encouragement from thence to trust in God for the future.

In the former part we have his celebration of God's goodness to him; and this he aggravateth from the hopelessness and desperateness of his estate, which he calleth a Death, not a sickness, but a death. Yea Chrysostom observeth, That he doth not say, Who hath delivered us from such dangers, but such death, to show the extremity. Chrysostom reads it in the plural number 〈 in non-Latin alphabet 〉 , deaths; but the general Copy is otherwise. Now Paul doth not only call it death, but 〈 in non-Latin alphabet 〉 , such death. The word is used in the New Testament about three times, besides in this place; and it is always applied to the great aggravation of a thing, so as we are to admire it, as if the like had never been heard of. Thus Revel. 16. 18. 〈 in non-Latin alphabet 〉 , is such an Earthquake as never had been before. James Chap. 3. 4. 〈 in non-Latin alphabet 〉 , are ships very great. And Hebr. 2. 3. How shall we escape, if we neglect, 〈 in non-Latin alphabet 〉 , so great salvation? then which there cannot be a greater. The Apostle therefore in using this word, doth intend to aggravate the goodness of God towards him, to leave out no circumstance that may not heighten the mercy. It is not enough with him to take notice of the mercy, but the aggravation of his mercy; and this maketh his heart seven times hotter (as it were) in praising of God, than otherwise it would be. From whence observe,

That the children of God do not only acknowledge the mercy of God to them, but they also consider of every circumstance that may make the mercy appear greater.

They will take up every crumb, and the fragments (as it were) that God's miraculous power may be more demonstrated. They do not content themselves with a beholding of the mercy in the bulk, but they weigh every particular ingredient, and so of one mercy make many mercies. That as the godly in their humiliation for sin, think it not enough to humble themselves in the general, but they endeavor to bring to mind every circumstance that may aggravate it, and so make themselves more abominable and loathsome in their own eyes: Thus they do also in matter of thanksgiving; They do not take the mercy in the gross, but they look through it, and about it to espy out every particular that may be like a coal of fire in their bosoms. Thus we have the thankful Psalmist, Psal. 136. severing every particular mercy of God to Israel by itself, and then addeth, For his mercy endureth forever: Sihon King of the Amorites; for his mercy endureth forever. Og King of Basan; for his mercy endureth forever. He reckoneth them up one, and by one, though he might have satisfied himself with that expression, verse. 24. Who hath redeemed us from all our enemies: But a gracious heart dare not rob God of his glory in any one benefit that he hath from him. For if he must say with Jacob, He is less than the least of his mercies; It is not for him to pass it by; for every little mercy is far above his deserts; to him belongeth all the curses of the Law; whatsoever is not hell and damnation, cometh from the mere bounty of God.

But let us illustrate this truth in the particulars, showing wherein the people of God use to make their aggravation. And

First, The children of God use to enlarge their thoughts in praises of God, from the low, weak and impotent condition they of themselves were in. Now the more the disease is found out to be desperate and incurable, the greater is the art and skill of the Physician. Thus Psal. 136. 23. Who remembered us in our low estate. The blackest Eclipse makes the Suns light, when recovering, more glorious. The lower and weaker in thyself, the more is God thereby acknowledged. So Psal. 34. 6. This poor man cried, and the Lord heard him. This aggravateth the mercy of God, that though a very Lazar, yet God would not despise him. So Psal. 142. 3. When my Spirit was overwhelmed within me, then thou knewest my path. Nothing is more ordinary then such passages in the Psalms to aggravate the goodness of God towards the godly from the lowness, and the impotency they were in: Oh if God had not come in at that time, I had utterly perished! How many low conditions have many of God's people been in, sometimes in respect of their outward, sometimes in respect of their inward? yet God hath delivered them from those whales bellies. Your affections to praise God, will be very cold and dull, till you possess your souls with this thought. Oh how low was it with me! Little did others know how it fared with me, One step further would have cast me into utter horror, and then when I could bear no longer, God supported me. Many Psalms may the chilren of God make (as it were) I was in such a sad temptation, but God rescued me, For his mercy endureth forever; I was in such an outward straight, and the Lord made a way to escape, For his mercy endureth forever. Thus the thoughts of thy low condition will greatly advance the help of God vouchsafed to thee.

Secondly, The people of God do aggravate the mercy of God, not only from the greatness of the danger they were in, but also their sinfulness, their unworthiness, that ever God should cast an eye of pity on them; and this they do whether in temporal or spiritual mercies. And truly this is an excellent way to enlarge the heart in blessing of God; when we shall consider, how unworthy we are, we that deserved cursing, to meet with blessing. See this humble frame in David, 1 Chron. 17. 16. when Nathan came to declare the good purpose of God towards him, in raising up him and his posterity to glory; see how humbly, and in a self-emptied manner he addressed himself to God, Who am I, and what is my house, that thou hast brought me hitherto? As if he should say, Oh Lord, what am I, and my family, the meanest, and most unworthy, and wilt thou do this to me? Yea, as if this were a small thing, thou hast spoken of thy servants house, for a great while to come, and hast regarded me after the estate of a man of high degree: What can David speak more? Yea as it is 1 Sam. 7. he saith, Is this the manner of men, O Lord God? implying, that only God vouchsafeth mercy to such as are unworthy. As then he, who would build high must lay a deep foundation: So he that would exalt God on high, must lay himself low. And if it be thus for temporal mercies, we are not worthy of a crumb of bread; and though with Dives, we should beg for a drop of water, it might be denied us: Then how much more in spiritual mercies, if God bestow them upon us, Shall not our affections be greatly kindled in blessing of God? Take that fountain of all mercies, the giving of the Lord Christ to believers, to work out their salvation, by being made a curse for them. How diligent is the Scripture to put an account (as it were) upon every passage therein? That it should be as impossible for a believer to think of this love of the Father to us, and not be ravished with it, as for a man to carry hot coals in his bosom, and they not burn him. For the Scripture aggravateth it from the person who died for us, even the only begotten Son of God, John 3. 16. For God so loved the world, that he gave his only begotten Son. He so loved it; if God would have denied anything to mankind, it would have been this, who would not think that he should rather suffer all men to be damned, then to give up his Son to death? And yet what astonishing love is here? Dared a poor sinner of himself ever thought to have begged such a thing at God's hand? Rom. 8. 32. He spared not his own Son. Certainly thy heart may be amazed, more than the Queen of Shebaes, in seeing of Solomon 's glory, in meditating on this, God to give his own Son, his only begotten Son, his Son out of his bosom; all which are aggravating circumstances. If all the parts of the body, if all the hairs of thy head, were turned into tongues, could they speak enough of this goodness of God? As God said to Abraham, Now I know thou lovest me, because thou hast not withholden thy only son from me. How much more may we conclude from God's giving his Son to us? As the Scripture aggravateth it thus from the quality of the person, so also from the quality of those, for whom Christ was thus given, and that is for enemies and adversaries. And here is an aggravating circumstance to enflame thy heart, Rom. 5. 6. When we were without strength, when we were enemies. To die for righteous men, to die for godly men, would not have been such an aggravation; but for sinners and enemies, this is wonderful. Here then is another coal from the Altar, to warm thy heart with, when thou wouldest bless God for Christ again. The Scripture to aggravate this mercy, doth consider to what end he is given for us, that is, To die for us, to die an ignominious death, to be made accursed for us, to bear the punishment of our sins upon himself. This also doth deeply sink into the heart. This is like oil to the Chariot wheels of the soul. This is like the Spirit in Ezekiel 's wheel: Thy heart cannot be quiet, but it will exceedingly dilate itself in blessing of God for him. That whereas he who would be our Savior, must purchase our salvation at so dear a rate; yet he doth willingly make his soul an offering for our sins. Lastly, The Scripture aggravateth this comparatively, That Christ did not take upon him the nature of Angels, Heb. 2. 16. He did not so love them; he died not for those Apostate Angels, who yet were more glorious creatures than man; and if redeemed, would have brought God more glory; but it was for sinful, wretched, and weak man. But this mercy of God in Christ, can never be comprehended in the depth, breadth and length thereof; it being like Ezekiel 's waters, that will ascend higher and higher, even till it covers our head. We may instance in a second spiritual mercy, viz. of Conversion, or Effectual Calling us out of the damned world. Oh the soul can never be affected with this! How much doth it delight to speak of his own vileness and unworthiness once, that so the riches of God's grace in calling of us, may be the more exalted? We see it in Paul, 1 Tim. 1. 13, 15. how willing he is to speak what a blasphemous persecutor he had once been, even the greatest and chiefest of sinners; and therefore in him the grace of God was manifested, even for the ages to come. To this purpose also 1 Corinth. 15. 8, 9, 10. he speaketh, debasing himself, That he was not meet to be called an Apostle, because he persecuted the Church of God. This discriminating and differing grace of God, whereby God chooseth thee a poor contemptible worm, and passeth by others; many in the same Town, in the same family, of the same profession, yet converting grace layeth hold on thee, and not on another. As our Savior said, There were many widows at that time, besides she of Sarepta, yet the Prophet was sent to her alone. This comparative work of grace, passing by others, and taking thee, when if God would have regarded Externals, or Internals, there were richer, there were more learned, there were less vicious, must forever enlarge the soul, yea so astonish her, that she will cry out, What shall I say to these things?

A third Aggravation of God's mercy, that the people of God take notice of, is, From the time, and season that God doth it. In the fullness of time God sent his Son. And the Wiseman saith, God doth everything beautiful in its season. To have mercy out of its due time, is to give bread instead of stones. It is like good Physic, but not administered in its proper season. Now the observing Christian, who loveth to seek out the works of God towards him, and studieth all God's dispensations towards him, doth in this respect find out infinite matter of praising of God; that the Lord should put off to help so long, that he should let Lazarus die, and be buried; all this is to make the soul affected with the seasonable timing of a mercy. To have a mercy in its season, maketh it a double mercy. Only you must remember that God's seasons and fit opportunities are not always well discerned by us. We are ready to think it had been better, if God's help had come sooner, if he had not deferred so long; but this is, as if the patient should take upon him to direct the Physician, when is the fittest time for the administration of his medicinal help.

Fourthly, The people of God aggravate their mercies, By comparing them with others miseries. I have health, how many are in pains and exquisite torments? I have sufficiency and fullness, how many Lazar 's are there that would be glad of the crumbs that fall from my Table? As those Lepers that were ready to be famished, but unexpectedly met with full provision in the Syrian 's Camps, said, We do not well, (2 King. 7. 9.) let us inform the Kings household. For alas they were ready to eat their own children through the famine, while these had all plenty. In the same manner mayest thou reflect with thyself, How many are there even of the dear servants of God, that are naked, hungry, persecuted, and destitute of all hope? There is scarce any so afflicted, or in a low condition, but he may look upon others, who are more miserable than he. This therefore will greatly sharpen thy affections to bless God. When thou shalt compare thy mercies with others miseries, especially if you do consider it in spirituals. How many thousands sit in Paganism, and know nothing of Christ? How many lie roaring in hell for the same sins, or less sins (it may be) that thou hast committed? Thus if thou set thyself to aggravate the mercy of God from every consideration, thou wilt find the circumstances will increase upon thee, as the widows oil did; and thou wilt see thou hast more cause to bless Ood, then ever thou didst apprehend at first. If I say, thou didst this, thou wouldst no more complain of the coldness and chilnesse that is upon thy heart. Nothing doth so much dull the heart, as resting in generals, blessing God in generals, Take every mercy as thou wouldst some Watch or curious work of Art, and view every piece, every part: or as those that hehold some admirable Image, they are intentive to every part thereof, to observe the beauty, life and proportion thereof. Oh it is this, and this only will draw out thy soul, and make thee have rivers of water flowing from thee! It is this that will make thee say with Elihu, Job 32. 18. I am full of matter, the Spirit within me constraineth me, my belly is as wine which hath no vent, it is ready to burst like new bottles. Thus five words of praise coming from an heart aggravating God's mercy, are more effectual then five hundred in a formal general way.

SERM. LXXV.

IN this Text we have Paul celebrating the goodness of God to him, in that extreme trouble mentioned before, wherein was observed, First, The holy thankful temper of Paul studying to aggravate the mercy of God. He leaveth out nothing unexpressed, which may not make for the great exaltation of God's goodness towards him. There remaineth a second Doctrine, which is,

That the children of God are to account of the privative and preventing mercies, as much as positive.

Paul calls this deliverance, a deliverance from such a death, so great a death; yet he was not actually killed, he was only in danger of it, but because (had not the mercy of God prevented) death had surely seised on him. Therefore this mercy of preventing death, he doth judge to be (as it were) a positive deliverance from it. That as we see God doth deal with his people, He accepteth of a willing mind for the deed. And Heb. 11. 17. Abraham is said to offer up his only begotten son, because it was in the immediate disposition and preparation of his heart; he had done it, had not God prevented it: So it is here with the people of God, Those mercies which keep off the dangers that are immediately issuing out upon us, they take as if the mercy was itself positively done to them. Divines have a saying, Plures sunt gratiae privativae, quàm positivae; There are more privative favors of God, than positive; and this they apply to spiritual things. And indeed if we consider how many sins God may keep thee from, which others fall into, how many temptations God doth preserve thee in, which swallow up others, we must needs acknowledge, that we are no more able to reckon up these preventing mercies of God, than we can count the stars, or reckon up the sand upon the sea-shore.

That this truth may affect us, and cause us more to employ our thoughts in a thankful way towards God concerning all that evil which might come upon us, if God did not interpose. Let us take notice of these particulars.

First, That there are some mercies God doth vouchsafe to his people, which do suppose evil to be actually come upon them. As when Joseph was delivered out of prison, Jonah out of the whales belly, the Lord did not prevent (which he could have done, if he had pleased) but suffered them to overtake those children of his. Yea all the troubles which do befall the godly, he could have prevented them, if he had pleased. He that can deliver out of them, can also stop them from coming: but God out of wise ends, both relating to his own glory, and the good of his people, doth bring these exercises upon them. Then on the other side, There are mercies, which do not suppose evil actually to come upon us, but ready and prepared to fall on us, if the Lord did not forbid. That as we see it was with the Angel, when he had his drawn sword, and was ready to strike Jerusalem with the plague, as well as other places, the Lord did mercifully command the Angel to put up his sword. Now no doubt but David did account this preventing mercy, this stopping of the plague, to be as great, as if they had been delivered in the midst of it. For in regard of the preparation to this judgment, they were but as so many dead corpses. So that the people of God are of too narrow and straightened a spirit, when they look only to what troubles they have been in, and God hath delivered them. Oh consider further, how many might have fallen upon thee, yea would certainly have bruised thee, had not the Lord kept them off!

Secondly, These preventing mercies do empty themselves in a twofold channel. For they are either Temporal evils, or Spiritual evils, that these mercies do relate unto: and thus preventing mercies do compass us about all the day long; what evil might not have fallen upon thee every moment? This disease, that casualty, such a sudden and unexpected calamity. Insomuch that thou canst not hear of any misery, fallen upon any living, but it also might have come upon thee. Doth any sit mourning and wringing their hands, crying out, O ye that pass by, see if there be any afflicted with bitterness, as I am! And is not this thy case? Is not thy house a house of mourning, for dead fathers, or dead husbands, as well as others? Is not all this from the preventing mercy of God? The second channel in which these mercies may be discovered, is, In spiritual things. And certainly here we may cry out also, That they are more than can be numbered. For what sin, what temptations, what terrors and troubles of heart, what wounds and gashes of soul do any of the godly fall into, and thou mayest not also be plunged into the same? Who maketh thee to differ? Why must not the branch engraffed in, insult over that which is broken off, but take heed and tremble? Is it not because God may break off those also? Oh then with bleeding and melting hearts, acknowledge and say, O Lord, what would have become of me, if left to such a passion, if forsaken in such a temptation! Why is it that I have not the guilt, the condemnation that others lie under? Is it not because thy goodness did keep me? Even as David was preserved in respect of that business • of the men of Keilah, he asketh of God, Whether they would deliver him into Saul 's hands, and God telleth him, they would certainly do it; thereupon David will not commit himself to them. It is thus often in respect of thy soul; if thou go to such a place, if thou art put into such a temptation, if placed in such a condition or relation, God knoweth that this would prove a snare to thee, it would be a ruin to thee. Therefore the Lord doth so order by his mercy, that thou shalt not come into that condition. Divines have one kind of grace, that they call Gratia praeveniens, which doth prevent us, it cometh upon us before we have any thought, any will or desire about it. As God said, He was found of those, that sought him not. And truly such preventing grace we do not only need at our first conversion, but all our life long, as much as our daily bread. Grace must prevent our mind, our will, our affections; otherwise some sin, some lust or other would immediately fasten upon us. Let then the godly soul remember, what a deep and vast ocean this is of preventing grace, the bottom whereof thou canst never dive into. As Paul said, By the grace of God, I am what I am; so saith Austin, he might have added, By the grace of God, I am not, what I am not. It's the grace of God, that thou art not a withered tree, a barren wilderness. It is the grace of God keepeth thee from Hypocrisy and from Apostasy; what a sinner and evil wretch thou art not, it is wholly by the grace of God.

Thirdly, Although the godly do thus judge of preventing mercies, as well as of positive mercies, yet because we are apt to account of mercies by sense, and feeling we have, hence it is, That the godly are exceedingly-forgetful many times about preventing mercies. It is often said, We never prize a mercy till we want it. How precious is health to a diseased man, ease to a tormented man? And so also we never account any evil grievous, but while we feel it, while it is upon our backs; and thereupon we are most sensible of such mercies, which do take off this burden from us. Thus it is indeed, because we judge of all things according to our sense; but if we did let judgment work, then the godly soul would be likewise greatly enlarged for the keeping of evil, as well as removing of it. The evil we never felt, yet because ready to come upon us, had not the mercy of God kept it off, is affectionately taken notice of by that soul, which delights to search out the works of God towards it. The godly ought not be so brutish, as to be taught only by thorns, or to be like the horse which must have always the bit and bridle. Preventing mercy is as real a mercy as a positive one. God is as truly good in keeping of evil from thee, as removing of it: Shall God therefore lose such of his glory and honor, because thou wilt judge only by sense?

Fourthly, That therefore the children of God may know, It is their duty to go further in the way of praise to God, then usually they do. Let them consider these ensuing rules, concerning preventing mercies. And

1. Perswade thyself of this, That whatsoever evil thou hast deserved by thy sins, and is not brought upon thee, look upon this as a preventing mercy, and be affected wit it as much as with any positive mercy. And truly this very particular may be like a live coal from the Altar to warm and purify thy heart. For hast thou not deserved all the curses threatened in the Law. As soon as ever as thou hast sinned, may not the Law of God immediately challenge thee, take thee by the throat, and hale thee to hell? Well if so, consider this preventing mercy of God, that keepeth thee from them. Mayest thou not truly say, remembering the deserts of thy sin, not only the God who delivereth from so great a death, but also so great an hell, and so great a damnation? Were not thy heart like a clod of earth, like a stone, how greatly wouldst thou be affected in this particular, saying, It's the Lord's mercy I am not in the grave; It's the Lord's mercy I am not roaring in hell; for the Law curseth me, I have transgressed that, there is nothing keepeth off the execution of that dreadful sentence, but the mere mercy of God? And therefore if thou wert dead and raised again, if damned in hell, and yet delivered out: Would not thy mouth and heart be filled all over with blessing and praising of God? Why not then when God keepeth thee out of this destruction every moment? It's observed as the demonstration of God's great power and mercy, that the waters of the sea being higher than the earth, yet they are so checked and bounded by the power of God, that they do not overflow the earth. This is the mere preventing mercy of God. Insomuch that Luther said, The Inhabitants of the earth are as wonderfully preserved from destruction by the sea, as the people of Israel were in their passage to Canaan, when the waters stood like walls on both sides. And thus it is in any mercy we enjoy, if we consider what the Law threatens, how that curseth, what we have deserved. It's a wonder of wonders that every hour we do not fall into hell. Therefore if thou findest thy heart not affected with these preventing mercies, lay this particular close to thy soul.

2. Consider, That whatsoever evil doth actually fall upon any other in the world, and not on thee, this is a preventing mercy. Is another sick, and not thou? Is another poor, not thou? This is a privative mercy. For what reason can there be given of thy difference from others, but only the discriminating mercy of God; he killeth and maketh alive, he maketh poor, and maketh rich. So that all these things are distributed according to the wisdom and pleasure of God. If so, how then cometh it about, that thou escapest such a misery, and another doth not? Afflictions rise not out of the dust, neither doth preferment and honor. God then giveth a cup of gladness and joy, or a cup of gall and wormwood to drink off. Now then look about thee, and behold how many sit in darkness, and have no light; how many are bereaved of senses, of their understandings, and of all comforts, even brought to be like Dives in hell, asking for a drop of water, and cannot obtain it; but it is light in thy Goshen, while darkness with others. Doth not this preventing mercy melt thy soul? Art thou not made of brass and iron, if thy preservation from the miseries of others, especially the damnable and sinful ways, do not exceedingly move thee? How canst thou carry such live coals in thy bosom, as these thoughts are, and not be wholly inflamed with them?

3. Acknowledge this likewise, That whatsoever God in justice might inflict upon thee, and yet doth not, therein is also preventing mercy. It may amaze us to consider, what objects of wrath, and examples of God's vengeance there have been in the world. Cain was in the beginning of the world; God made him like an Anatomy-lecture for all succeeding evil men to beware of his impieties. Pharaoh also, God saith of him, For this cause have I raised thee up; or as some contend, I have kept thee alive in the midst of those many judgments, that destroyed round about him, Rom. 9. 17. Exod. 9. 16. Now let any thankful, godly heart meditate on these Histories. Consider these examples, Why wast not thou a Cain, thou a Pharaoh? Why should not God make thee an example of his wrath, to be a pillar of salt to season others, as well as others are to thee? Oh the depths of this preventing mercy, how incomprehensible and unsearchable are they! Must not this astonish thee to think, that whatsoever God in the way of wrath hath done to any man in the world, the same God might have done to thee, and no more have wronged thee than he did them? Account this therefore upon the riches of his mercy, that these things have not come upon thee. Look upon all such mercies, as privileges and exemptions. God doth otherwise with thee than many others; he punisheth their sins, he animadverteth their iniquities, they are howling under his anger, and thou art preserved. It is true, God is no accepter of persons; and therefore Cain cannot expostulate with God, why he did not make him Abel; nor can Pharaoh complain of God, because he was not David; nor yet can Judas find fault with the Lord, because he was not Peter, because as Aquinas observeth well, in things of mere bounty and liberality, there cannot be any accepting of persons, seeing that if no munificence to any at all were extended; there was no cause of grievance. And thus it is wholly with God, he is no debtor, nor obliged in any way of justice to man; and therefore if he do what he pleaseth with his own, Shall thy eye be evil, because he is good? So that God must needs be justified by these different dispensations; only thou whom the Lord doth thus spare and exempt from his way of wrath, look upon it as so much mercy; as if God had said to the damned in hell, as he did to Lazarus in the grave, Come forth.

4. Not only whatsoever God doth in a way of justice, but also in a providential way (which we call chance) bring upon others, and not upon thee, this also is a preventing mercy. We read, that if a man were cutting a tree, and the Axes head fall off, and kill another, it is said, The Lord delivered that man into his hand, Exod. 21. 13. compared with Deut. 13. 19. Although to man there be such a thing as contingency and casualty, such sad things fall out many times, that no wisdom of man could fore-see, yet in respect both of God's knowledge and providence, nothing is uncertain to God: and therefore those casual things are as much under God's providence, as necessary things. What can be more inconsiderable than an hair? Yet not one of these falls from the head without God's will. This being so, let a godly man but think with himself, How many casual murders, how many sudden and unexpected deaths have many met withal in the world? What sad changes have been made in families, in relations, by some accidents, that were never thought of, yea it may be the like never fall out again? Now then cast up thy accounts, ô child of God, see how much is owing to God in this very particular: Count every such preventing mercy, as much as a positive one.

5. Whatsoever the frailty, imbecility and weakness of man would cast him into, yet God keepeth thee from; know this is a preventing mercy. Man is such a poor, infirm creature, so many things are requisite to keep up life, that we may wonder every man who goeth from home alive, is not brought home dead at night. How is it that this candle under so many puffs of wind, is not extinguished? How cometh this spark of fire to be kept in a sea of water? So that thou mayest justly account every days life a resurrection from the dead. Had man no other keeper, or preserver than himself, both in temporals and spirituals, every moment he would die, both in soul and body. Say then, O Lord, my heart is affected, my soul suffers violence within me! If I had the tongue of men and Angels, I could not exalt thy mercy according to the nature of it; I look upon myself, as brought out of the grave, yea brought out of hell many times a day. The Papists have an opinion about the Virgin Mary, That she was borne in no original sin, nor ever committed any actual sin; and therefore (say they) when she called Christ her Redeemer, that is, by way of preservation, not that she was actually redeemed from sin, but would necessarily have been, if Christ had not preserved her. This is an absurd and a foolish opinion. Only in the general we may say, That Christ, as he is a Redeemer to his people by actual deliverance; so also by preservation, Christ is a Savior, in that he preserveth thee from the sins thou wouldest have committed, as well as those thou hast committed. Yea all those iniquities thy heart, thy temptations would have carried thee unto, if God had not prevented, thou art to bless God for, as well as the pardon of those sins actually committed by thee. Fill thy soul therefore with the meditation of these things: Say, Lord, what I am is a mercy, what I am not is a mercy! The removing of evil is a mercy; the keeping of it off is likewise a mercy.

SERM. LXXVI.

THe Apostle having thankfully acknowledged the goodness of God to him in what was past, he cometh to celebrate what was for the present; for we see in this Verse the goodness of God, extending itself to all differences of times: If God should but once help us, but once deliver us, we should immediately fall into utter destruction. Therefore the Apostle observeth that the mercies of God are chained together. God doth not only begin to do good, but he continueth it. Hence he addeth 〈 in non-Latin alphabet 〉 , and doth deliver. Indeed Beza speaketh of the Syriac Interpreter, as not reading this passage and also some Copies, and therefore addeth, Fortassis hoc redundat, it may be this is superfluous. Chrysostom also taketh no notice of it, but it being so generally received in most Copies; and the Apostle naming the past and future time, it is likely he would also celebrate the goodness of God which he did enjoy for the present; for if the Lord did not continually deliver all, our former deliverances would do us no good. The Greek word 〈 in non-Latin alphabet 〉 , is observed by Varinus to be customarily used in Homer for 〈 in non-Latin alphabet 〉 , to keep, keeping, being a kind of deliverance; Hesychius renders it by 〈 in non-Latin alphabet 〉 , but the most eminent and principal is 〈 in non-Latin alphabet 〉 , to save, and hence in the Scripture Christ who is the Savior is called Rom. 11. 26. 〈 in non-Latin alphabet 〉 , out of Zion shall come the deliverer. Now when Paul speaketh thus in the present tense, he doth deliver, it supposeth that that as he was as yet in troubles, as he saith, We suffer even to this present hour, 1 Cor. 4. 11. Paul needeth deliverance continually, because he is in troubles continually, though happily for the present they were not so great as those he formerly conflicted with. Again, In naming the present tense he implieth, That if God did not daily keep him, the same, or the like decumane waves would overwhelm him. But lastly, With which sense I close, this signifieth that it is not enough for God to vouchsafe mercies once to his people unless he continue to do so all the day long. From whence observe,

That God's continuing of his mercies is as necessary as his first bestowing of them.

If the Lord should deliver us from any evil, and afterwards leave us to our own strength and wisdom, to preserve ourselves, how inevitable would our ruin be? Therefore we must turn this Text into Prayer. O Lord, thou who hast delivered, still deliver, go on, and continue thy helping hand. To illustrate this, let us consider.

1. In what particulars this word in the Text is used in the holy Scriptures, for we are apt to look only to bodily deliverances, to external mercies. Whereas we shall find a soul deliverance, and spiritual deliverance, principally spoken of in God's word, and for which Christ is called the deliverer, so that the consideration of this should raise us up into spiritual and heavenly Meditations. And

1. For a bodily deliverance. This Paul speaketh off, 2 Tim. 4. 17. I was delivered 〈 in non-Latin alphabet 〉 , from the mouth of the Lion, a Lion, and the mouth of the Lion, he was in the very mouth, little hope of salvation. When the danger is so extreme, whether he meant it particularly of Nero, or whether by that he would allegorically express some eminent danger, to be sure he meaneth God's helping hand, and that in bodily misery. Thus also Paul 2 Tim. 3. 11 enumerating several persecutions, he concludeth, but out of them all God delivered me. Although therefore spiritual evils are judged by the godly the greatest evils, and spiritual deliverances the greatest deliverances; yet the godly being men, consisting of flesh and blood, they also are sensible of external evils, and thereupon do greatly need God's mercies towards them in their outward deliverances. David's Psalms do for the most part glorify and praise God in respect of temporal deliverances; and therefore such Psalms have the most powerful influence, and do most affect the heart, when we come to be in the same dangers and fears with him; so that in all our outward deliverances we are to acknowledge God only; not our own wisdom or our own power. Not unto us Lord, but unto thy name be all glory given.

2. There is also a spiritual deliverance the Scripture mentioneth, and this ought diligently to be headed by us.

1. There is Christ's sperituall deliverance of us 1 Thess. 1. 10. in respect of the wrath and vengeance to come, we are there said to wait for Jesus, which delivered us from the wrath to come. What is that wrath to come? even the day of judgment, wherein God will be avenged upon all impenitent wicked men, adjudging them to those external torments prepared for the Devil and his Angels. Oh how little do men think of the wrath to come? so they may enjoy their present pleasures, their present lusts and advantages, they never remember what wrath is to come, for all this. Oh let the profane man say to his soul in the midst of all jollities! well, for all this, there is wrath to come, put not this out of your mind day and night; but to the godly, the Apostle saith, he hath delivered us from this wrath to come. We may truly say with Agag, The bitterness of death is over, yea the bitterness of Hell and damnation is over. Oh what an unspeakable deliverance is this? who art thou that God should deliver thee from that wrath which consumeth so many thousands? how can the believing soul ever let this mercy slip out of his mind. When others shall hear that dreadful sentence, depart ye cursed into everlasting fire, then shall they be called to inherit everlasting glory. Though now for the present, for want of saith, those future things are not realized to us. Yet at that great day, when we shall see all these terrible things transacted before our eyes. Oh the thoughts of heart that then will work in us! what outrages to Mountains and Hills if possible to save them from this wrath? The godly are said to be already delivered from it, because Christ hath purchased their deliverance, and they have right thereunto by the promise of God; so that they are as firmly to conclude of it, as if it were already done. Even as we are said to sit already in heavenly places with Christ.

2. There is a spiritual deliverance from the Bower of sin and Satan. We are by nature captives and slaves unto him, we are in bondage to every lust, and we greedily fulfill the desires of our own corrupt hearts. But by Christ we obtain a deliverance, we are set free faom the power our former sins had over us, Col. 1. 13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son. You see what the condition of every man is till converted, it is said to be under the power of darkness. How unspeakable is the misery of all unregenerate men, who are thus the Devils prisoners bound hand and foot, that they are not able to shake off any one sin they are accustomed unto, neither are they willing to be delivered? They do not mourn and groan after a Redeemer; how enlarged therefore should the heart of a godly man be, when he shall see himself thus delivered? the time was I could not give over my loose and wanton ways; I could not part from my profane and wicked Companions; the time was, I hated such as feared God, I could not endure any holy strictness, any family-duties. The time was when the cares of the world did lord it over me, so that neither praying, or hearing, or any holy Ordinances had any influence upon me, being so greatly enslaved to those earthly thing: but now blessed be God the snare is broken, and my soul like a Bird is escaped; I can now run with delight in the ways of God. Oh how blessed a deliverance is this, to be saved from thy former impieties, to be delivered out of thy old blindness and wickedness? Seest thou not in what miserable bondage many persons are entangled in by their lust? They have some convictions, some terrors upon their conscience; they cry out, oh that they could never fall into such sins again, and yet upon every temptation hideously relapse again. Augustine before his full conversion to God, complained of this captivity exceedingly. If therefore God hath delivered thee from thy former unregenerate estate; if he have made thee a new Creature, then know the goodness of God towards thee, is more then ever can be comprehended by thee. It cannot enter into thy heart to conceive of the fullness thereof: But because this deliverance is not complete and perfect in this life, as appeareth Rom. 7. where Paul complaineth of a captivity, still he was plunged into, he breaketh out at last into that affectionate expression, Who will deliver me from the body of this death? Oh how blessed and happy will that day be! when thou shalt have no more thorns in thy side, or rather in thy heart; no more Jebusite to disquiet thee, but all sin with the effects thereof shall be wholly dried up.

3. There is a spiritual deliverance in respect of the continual temptations we meet with in this world, to draw us to sin, and to make us turn the back upon God. That we may always have God's protection herein, we are taught to pray, even as often as for our daily bread, that he would deliver us from evi'l, Luke 11. 4. and herein the Lord doth vouchsafe more daily deliverance to us, then we can possibly apprehend. Every condition, every mercy, every affliction, would be a temptation to us, to allure us to sin; did not the Lord daily deliver; What is it that keepeth thee from the Apostasy of others? and so from the wounds and gashes of Conscience, which usually fall thereupon; but the mere delivering mercy of God? Thus you see in how many particulars God doth deliver his people; but as the Doctrine is; It is not enough for God to deliver once, unless he doth it daily, continually, never withdrawing his arm from under us; and the grounds of the necessity of continued mercy are these.

1. Because of our utter inability and impotency to continue the same to ourselves. If the Lord doth bestow such and such deliverances on us, leaving us afterwards to ourselves, that we by our own wisdom and power should preserve ourselves; Alas, This would immediately prove a ruin to us; for we can no more continue the deliverance, then we could procure it at first; he that hath delivered, must be the same that doth deliver. Its not God that hath delivered, and then we who do deliver. Humble thyself therefore thankfully under all God's merciful dispensations towards thee; say, O Lord I depend on thee for daily bread, for daily grace, for daily pardon, for daily preservation. The same infinite power and wisdom is required to uphold thy mercy, as was at first to bring it to thee.

2. This continuance of mercy is requisite not only from our natural imbecility, but also our moral unworthiness; So that though the Lord hath delivered once and twice; yet we are apt to be so unthankful and forgetful, that the Lord may deliver no more. Oh how often do we forfeit the good mercies that God vouchsafeth us? how often have we provoked him to take away his good gifts from us? but it is his mercy, it is his goodness to continue them unto us. Every day thou dost enough to make God take away all he had bestowed upon thee. Even as when he had made man, who revolted from him, and was plunged into obstinate wickedness; it is said Gen. 6. It repented him that he made man, and it grieved him at the heart; an expression to human capacity, to show how unworthy a Subject man was now become of all that love, God had shown to him; and mayest thou not fear, when thou lookest upon thy own barrenness and unworthy dealings with God? that God doth repent that ever he thus honored thee; that ever he thus blessed thee; that ever he vouchsafed such grace to thee, and so take all from thee? Take Saul for an instance, how many personal favors did the Lord bestow on him? but at last God quite forsook him because of his Hypocrisy ane Rebellion; If therefore we consider how forgetfully and wretchedly we walk under God's mercy, we may evidently see, that if the goodness of God did not continue them, as well as at first bestow them, we should quickly be stripped of all. How many not persons only but Churches, for want of the continuance of God's mercies are of Gardens become a very Wilderness? Is God to the Nation of the Jews, as to the Churches of Asia as he was once? so that the demerit which is upon us after mercies received, our not improving of them for God, may provoke God after the good he hath done for us to bring all evil upon us.

3. It is necessary the Lord should continue mercies and deliverances, as well as at first vouchsafe them to us, because our dangers, our temptations continue. They that renew their disease daily, must also renew their Physic. They that fall daily, need to be raised daily. Iterated troubles, need iterated deliverances. It is true, there are some mercies that cannot be iterated anymore, the benefits of them may, but not the mercies themselves. Thus the Creation of the world was at first, and it would be absurd to pray that God would create it. So the Incarnation of Christ, this was once done, that it cannot be done anymore; God's Predestination likewise of his people was from all eternity; neither can it be iterated. But then there are other mercies which are duly to be continued, yea, often to be repeated; such as pardon of sin, the daily quickenings and excitings of grace. It is true, some have of late affirmed, that sin is pardoned from eternity, and that we cannot pray for the pardon of it; only we may for the sense and assurance of the pardon. But it is absurd to think a sin should be remitted, before committed; and therefore as we multiply to offend, so God is said to multiply to pardon. Do not therefore think it enough that God hath once sanctified thee, once justified thee; and therefore thou needest not the help and daily succor of God's grace; for if the same grace did not preserve and keep thee, which did at first regenerate thee, thou wouldst fall into thy old Chaos thou wast once in: We do not therefore fall from grace, because man of himself, if absolutely considered, cannot throw himself out of it; but because Christ will loose none of his Members, and therefore he keepeth them united to him. Even as we see it is in regard of the world, it is not enough that God did once make it; but it is necessary he should conserve and uphold it, as Heb. 1. he keepeth up all things by his power; hence conservation is called a Creation, and they require the same infinite power for the one as as the other. Thus it is also in the work of grace, in the whole conduct to salvation. An infinite power, an infinite love must begin continue, and at last consummate. Thus by these Reasons you see, why God that hath delivered, doth continue to deliver.

Use. 1. To reprove that unthankfullness and unworthiness which is in most men. It is God that daily continueth their mercies to them. It's he that upholds the world. He that keeps up the means of grace, and yet we take these things as if they were so many debts to us. How little doth it enter into our hearts to think if God withdraw it, if God give but a blast, all the world is but as dust before him. It is God that hath continued thy health, thy strength to thee this day more, this week more. It's God continueth thy relations alive: had not he done thus, all had been broken in pieces before this time.

Use. 2. Doth God thus continue deliverances and mercies? then take heed of abusing them, to wantonness, of not improving them faithfully for God; if he continues thy health and life, lay it out to the Author thereof; if he continueth thy wealth, and greatness, let not the Devil and sin have the fruit of it. Oh how unjustifiable is it? what curses and torments do we deserve, if when God continueth our mercies, we thereby serve the Devil? if the Devil did create thee; if the Devil did preserve thee; if you did live and move in him: then you might pay him out of his own. But oh the patience of God that suffereth so many wretched sinners to advance the Devils Kingdom by those good gifts he hath given to them.

SERM. LXXVII.

In this last Clause we have Paul's confidence in the power and goodness of God, for the future bottomed upon his former and present deliverances; for were it not the duty of a believer quietly to repose his soul with a firm trusting in the truth and goodness of God; he could not live an hour, or a day, without perpetual hesitation and anxiety about what might befall him.

In the words we have

• 1. His trust professed.
• 2. The matter or object thereof.

The profession of his confidence is in these words, 〈 in non-Latin alphabet 〉 , in whom we have hoped, Erasmus rendereth, in whom we have fixed hope, in opposition to that vain, moveable, and uncertain hope, which men have in earthly and transitory things; we render it trusting, though it be not the same word with that used in the 9. Verse; But we told you that faith hath its trusting, and hope hath its trusting, and these two graces are of so near affinity, that they are often put for one another; and indeed they both denote some recumbency and resting of the soul upon him, whom they trust or hope in: So that as we read 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , so also of 〈 in non-Latin alphabet 〉 , 1. Tim. 5. 5. and 〈 in non-Latin alphabet 〉 , 1 Tim. 4. 10. Which words denote, that hope doth always carry along with it some affections, and cordial adhesion to God; So that as we reject the Popish distinction of fides informis and formata, we do also of spes informis and formata; because the grace of hope doth sanctify the soul for its respective operations, as well as love doth to its proper actings. Concerning the word 〈 in non-Latin alphabet 〉 , Favorinus saith, it differeth thus from 〈 in non-Latin alphabet 〉 , which is applied to the expectation of evil things, as well as of God. (although in the Scripture it is hardly used anywhere, but concerning good things.) Whereas 〈 in non-Latin alphabet 〉 , is only used of good things; the word coming either of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to draw; because the things hoped for, do draw and allure the soul towards them. Among the Latins, sperare is sometimes for timere, but that is very abusively spoken. You see then, whom Paul maketh the object of his hope and trusting, even God alone. So that we may not place our hope, in the wisdom or power of men, nor in Angels or Saints; no not as instrumental causes to procure us our good we need: For a divine hope, must have for the motive of it divine truth and goodness; divine power and help, as well as assenting faith, must have divine revelation and authority. Besides, second causes though causatively concurring to such effects, yet because they have both their esse, and operari dependently from God, and so do not help in and of themselves, it is vain to trust in them.

2. There is the object trusted for, and that is, a temporal deliverance. For although God himself, and eternal glory, be the principal objects of our hope and trust; yet temporal mercies may be the secondary and less principal, as they relate and conduce to this eternal blessedness; for some are only to hope for outward mercies, as thereby our everlasting happiness may be advanced. Now Paul by trusting in God for future deliverances, doth thereby suppose that he shall always be in dangers; and that though once or twice delivered, yet new temptations will assault him. But though they do, he is not disheartened. The sense he hath had of God's former mercies, doth encourage him for the future: for seeing God doth help his people because they are in misery, because they are his, and he stands engaged in promise to them: These Reasons being perpetual and always the same, no wonder if God's mercies and deliverances likewise be continual. Observe.

That the experience of God's goodness and power to his people formerly, may encourage them to trust in him for the future.

Paul was delivered by God, and therefore he trusteth he will deliver him. Thus David also argued, 1 Sam. 17. 37. God had delivered from the Lion and the Bear, therefore also he trusted, he would from that uncircumcised Philistian. Hence at another time David professeth, He will remember the mercies of God, which had been of old; for these are of great use to keep the heart fixed for the future. We have the Apostle expressing his confidence even concerning others, and that in the matter of grace and salvation; from the foundation God had already laid that spiritual building, Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it till the day of Jesus Christ. That this hope in Paul concluding from one deliverance to another, was fixed upon, may see also at another time, 2 Tim. 4. 18. Where having acknowledged God's mighty prefervation to him, in that he was delivered from the mouth of the Lion, he addeth, And the Lord shall deliver me from every evil work; How greatly then are the people of God to be reproved for their diffidence and distrust, who though they have the Word of God, and the works of God; the promise of God, and the providences of God, upon which to quiet their souls concerning all events to come: yet upon every new trouble, are as much tormented and perplexed, as if they had never heard or known anything of God.

To amplyfie this, consider,

1. That although we have in many particulars found the goodness and power of God to us; yet every new trouble, every new danger, is ready to startle us, and to overwhelm us. The Children of God in any new exercise, are many times as much to seek, as if they had never been delivered by him. They are ready to fear, that now they shall sink, though hitherto preserved. Even as David, when his trust in God was weakened, then he crieth out, He should one day perish by the hands of Saul: all the great deliverances vouchsafed to him, did not settle his heart for the future. Such therefore is the diffidence, and sinful fear which is ready to surprise us upon any new trial, that we are apt to think; though God hath done thus and thus for us, yet can he conquer this temptation? can he help out of this trouble? This is worse then all the rest; and can he deliver herein? Even as we read of the people of Israel, who had the experience of so many wonderful preservations, and miraculous mercies bestowed on them in the Wilderness, Psalm 78. 19. yet questioning, Whether he could furnish a Table in the Wilderness? and Verse 20. Behold he smote the rock, and waters gushed out; can he give bread also? See here how they limited God to one mercy, and to one deliverance; now this was so great a sin, that the Psalmist calls it, a speaking against God, it was Blasphemy; and he addeth an aggravating particular, yea, they speak against God; as if this were a greater sin then all their former rebellions; therefore it is said Verse 21, 22. The Lord heard this, and was wroth, his fire was kindled against Jacob: Because they trusted not in his salvation. Oh let this be a dreadful instance, never to be forgotten by thee! how often doth thy heart say such things? God hath hitherto maintained; hitherto delivered; hitherto provided for me, and mine: But, Can he furnish a Table in this Wilderness? can he succor me in this exigency that I am now plunged in? Oh take heed of such distrusting thoughts! it is, speaking against God, it is a kind of blasphemy.

2. Although the promise of God be ground sure enough for us to trust in, yet such is our weakness and infimity, that experiences and sensible props do wonderfully promote our faith. Could we act purely and perfectly from Divine Motives, the promise of God would be as good to us, as all the experiences in the world; for it is the word of him that cannot iye; and therefore nothing of sense or reason, is so sure as that of faith. But because we consist of a body as well as a soul; therefore as in other things, God doth condescend to our weakness, so here also. The Sacraments and miracles were vouchsafed by God, to confirm our faith; not that they add any certainty to the promise, or can bring more authority to it; only in respect of our imbecility, so they became helps to our faith. Thus also when we have great and glorious promises, which may abundantly satisfy us, so as to conquer all distrustful and perplexing thoughts, yet experiences joined with these; and when we see him fulfilling with his hand, what he hath spoken with his mouth; this doth greatly add to our confidence. It is true, our Savior saith, John 20. 29. to Thomas, who would not believe, unless his sense did confirm him, Blessed are they that have not seen, and yet have believed, because such do give more glory and honor to God; As Abraham did, who regarded the power of God, resting on that, and considered not Sarah's dead Wombe: Yet they are not wholly cast off by God, who do believe, and see also. There is a time when we are to trust in God before we can have experience of God's dispensations; such is the time of conversion. Then the soul being brought into the deeps of the Lord, then it being in divers and sad agonies, the heart is more difficultly brought to trust in God. For all things are then new; the soul never felt such temptations before; it was never in such fears before; it is ready to cry out, Never any was in the like case with me; what will be the issue of those wonderful things, in his soul he knoweth not. All this diffidence is, because at that time the believer had no experience of God's dealings; is not acquainted with the deep mysteries of God in bringing us to salvation, our with the depths of Satan, who endeavors our destruction. But when once the soul cometh to have more experience of God's works upon it self, and is more acquainted with the ways of God, then he comes to hope, whereas before he was ready to cast off all in despair. If then God hath from year to year, trained thee up in many experimental discoveries of soul-mercies, and body-mercis; how inexcusable wilt thou be, if thou are ready to be shaken, and to loose thy hold upon every new trouble? God's promise should be enough to thee; thou needest no more: If a man that is faithful and able should assure thee so much, thou wouldst rest contented. How unworthily then dost thou deal with God, when his word and his works put together, yet do not compose thy heart? Oh remember! is not he the God, that created light out of such darkness, as did once cover thy soul? Is no • he the God, that helped in such a trouble? that came in with so seasonable a deliverance? and when thou knowest his name thus, wilt thou not trust in him?

3. It is a special way to keep the heart in a serene and quiet frame, to exercise trust in God for the future. Not only to bless God for the mercies we have, and do enjoy; but also as confidently and securely to trust in God for all future things, that shall befall us, as if we did for the present enjoy what we could desire. We shall find, that for want of this trusting in God for the future, all our anxieties and disquietness doth arise. We do continually create unto ourselves constant molestations of spirit, because we make suppositions about the future. What if I should be brought into such a condition? What if such a sad estate should befall me? What if I be left unto such a temptation? Thus constant conflicts about what is to come, taketh off all joy and thankfulness, for what we have for the present. Therefore it is a special duty in the Children of God, to be acting dependently upon God for the future, as well as for the present. Our Savior Mat. 6. 25. doth by several choice and precious Arguments, endeavor to conquer that ill temper in his Disciples, who were so solicitous what would befall them tomorrow? how they should be clothed hereafter? how they should live hereafter? Therefore the Child of God is to live with as much joy and contentation in respect of future things, as if they were present; And this is the reason why the promises in Scripture are sometimes expressed in the past tense, and sometime in the present, because we are also as much assured of every good thing promised, as if we had it already in our hands.

4. The good things we are to trust in the Lord for, as future, are both spiritual and temporal things. Though Paul speaks here, and David many times in his Psalms of trusting in God for temporal mercies; yet the most noble and excellent objects of our confidence, is to be eternal glory, or the enjoying of God in that state of blessedness. Hence it is, that God is sometimes, and everlasting glory is sometimes called our hope, because in the expectation of these things the soul is daily supported: and certainly if the Husbandman would not plow, but in hope; neither would a believer endure all those sufferings and afflictions for Christ's sake, but for this hope. This trusting, to have that unspeakable joy hereafter, and to be forever with God, should be put forth more vigorously by us. And we should find it excellently useful to wean us from the world, and to make us part with our dearest comforts for Christ's sake; yea, as was hinted before, we are to trust in God, for these temporal things only as they are conducible thereby, because God hath promised them no further, and so far they are absolutely promised; insomuch, that we may no more distrust God about temporal things, so far as necessary to our salvation, then we may of spiritual and gracious things: which may detect the Hypocrisy of our hearts, whereby we please ourselves, as if we trusted on Christ for our justification, and the salvation of our souls; when in the mean while we distrust him about a morsel of bread, or a drop of water. Only it may be doubted, how Paul, and any godly man can trust in the Lord for the future about temporal mercies, seeing that the godly may many times be without them; and if Paul be delivered once by God, it dothnot follow, he must be delivered every time; for then he could not have suffered Martyrdom as he did at last. And why might not John the Baptist, and James have trusted in the Lord to be delivered? Which if they had done, it had been a false trusting. To this some say, that we are as absolutely bound to trust in God for every temporal mercy, as we are for any spiritual; and that it is merely for want of faith or trusting in God, if we have not all the temporal deliverances we stand in need of. If a man die of the Plague, they will say it is for want of faith in God; but although no doubt the People of God are greatly to be blamed for their diffidence, and for want of trusting in God, they loose many outward mercies; yet because temporal things are not so absolutely promised as spiritual, therefore there cannot be such an absolute trusting for them. Others they say, that we are to trust in Gon conditionally. To rest upon him for this and that mercy, with this condition, if God will. But those that say we are absolutely to pray for temporal things, these must also conclude, that we are to trust in God for them absolutely likewise: and therefore such do not like that expression, by way of condition, when we pray for these outward mercies. They like not this expression in prayer, Father, if it be thy will, recover such an one that is sick. They think this is not a Prayer, because from a conditional supposition, no certain thing is inferred.

Others therefore they conclude, we are to pray absolutely for temporal things, (and by consequence we may also add to trust for them,) only there ought to be a submission in our spirits, that if God give us not our requests, we yield ourselves up to his holy and wise will. Thus with them, though we may not pray with condition, yet we ought with subordination; and happily they that speak of this condition, mean no more then subordination. There is then a difference about trusting in God concerning spiritual and temporal things; eternal glory absolutely, and such a measure of grace as will bear us through all temptations, that we shall not totally and finally be overcome by them, temporal things with subordination, yet so far also absolutely ab out them, that no good thing shall be withheld from us; so that we may with Paul Rom. 8. in an holy triumph profess, That neither life nor death; neither things present, or things to come, shall separate us from the love of God in Christ.

SERM. LXXVIII.

EXperiences of God's mercies that are past (you heard) may justly excourage us to trust in God for the future. Now although much hath been said concerning this necessary grace of trusting, with the object in which, and for which, yet some particulars are to be added for further explication. As

First, There are some peculiar and proper motives, to trust in God, which were the personal privileges of some believers only; and there are general common ones, which do belong to all the godly. As for example, when David in that place mentioned before, argued, that God who had delivered from the Bear and Lion, would also from that uncircumcised Philistim. We may very well conclude, that David in that particular act, had some immediate inspiration, and divine instinct upon his soul, whereby he was raised up to trust in God assuredly, for that particular deliverance. And this is the more probable, because of the manner he did encounter Goliath with, going out against him, In the Name of the Lord, with a sling, and stones out from the brook. By which preparation it is plain, that David was therein guided by immediate revelation. And happily Paul in this act of trusting, which here he professeth, he might have more than the general and ordinary promises, which all the people of God have to rely upon, there might be some special assurance and revelation vouchsafed to him, that he had more work to do for God, that all his enemies could not for the present take away his life. Therefore he addeth, He will yet deliver; not always, but as yet he will, till he had finished his course, and fought the good fight of faith, he was called to. Thus we read that Paul had a vision, Acts 18. 9, 10. while he was at this Corinth, commanding him, Not to be afraid, for no man should set on him to hurt him. Thus many of the people of God in former times, they had immediate revelations, and personal discoveries made to them, whereby they were called to believe in God for such a particular temporal mercy, and that every way absolutely. But then

2. There are common, general mercies, which are to work upon all the godly; and such are those universal propositions revealed in God's word, whereby we are antidoted against diffidence and distrust in any estate whatsoever. So that although thou hast not that peculiar revelation made to thee for such mercies, as those Ancients had, yet thou hast as sure a word of promise to depend upon. For it is the same God which speaketh in a general promise to thee, that did in a particular to them. Hence we find the Apostle comforting and encouraging the godly by such a promise, as was peculiarly made to Joshua in that extraordinary Office he was called unto, Heb. 13. 5. For he hath said, I will never leave thee, nor forsake thee; from this see what he inferreth, So that we may boldly say, The Lord is my helper: which proveth, that even particular promises made to any godly man, do in the general reason of them belong to every believer. Even as we say of the Judicial Law, though the particular duty or punishment may not oblige us Christians, yet the moral equity and reason, upon which it was grounded, doth. So though the very particular thing promised belong not to thee, yet that protection, support and preservation, which is necessary to thee in thy way, that thou mayest rely upon God for. Know then, that it is but the deceitfulness of thy heart, when thou thinkest, Oh if God would speak from Heaven to me, or if an Angel should come from God, and bid me, Be of good comfort, this or that shall be done for thee, then I could rest satisfied. For if thou doest not believe God speaking in a general promise, neither wouldst thou in a particular one. Mary Magdolen, and some others had a peculiar particular testimony from Christ, That her sins were forgiven her, yet every humbled and repenting sinner may apply the promises of pardon to his own soul, as fully and as boldly as she did. For Christ doth still in the world speak so to every unfeigned convert. It is true, we grant, that in the Apostles days, when the gift of miracles was necessary for the Church, then some had a peculiar command and promise by faith and trusting, wherein they were able to do miracles and wonders, and this was called, The faith of miracles. And for any to conceive such a thing of himself now, and to trust in God for to perform some miracle, is to be ignorant of what spirit we are: yet still we are called to a faith and trust in God, which is almost as wonderful, as that of Miracles. The trusting in God for the pardon of thy sins, for thy preservation in temptations, for thy safe conducting thee to Heaven, through all the oppositions in the way, is as difficult as miraculous faith. So also the trusting upon God in temporals, when thy condition hath been like a wilderness, when no visible hopes or props have appeared, is like a miraculous faith. Hence there are learned Divines (Synopsis puri. Theol.) that do grant, there is still in the godly a faith, though not miraculous, yet answering that, which they call Fides specialis, whereby the Spirit of God doth in a peculiar manner raise up the soul to trust in God. For this particular God sometimes, when he provideth a mercy for his people, doth prepare their hearts to expect it. Only we must take heed that we do not baptize our delusions, and the strong conjectures of our human persuasions with the name of this special faith. The sum of this head is to inform the people of God, that the general promises are as sure an anchor to fasten thy soul in the midst of waves, as particular are.

Secondly, It is good to consider, What are the immediate opposites and contraries to this grace of trusting in God, that so we may avoid those rocks from splitting our souls thereat.

The first enemy to it is Presumption, and that is, When men do not trust in God, in his way. We represent God to ourselves in our own carnal imaginations, and then we trust in him, which is indeed nothing else, but to trust in our vain lying hearts. Now this presumption, which hath the appearance of trusting in God, but is not so, may be discovered these ways:

1. When we do not judge of God according to the Scripture-discovery made of him, when we walk not by Scripture-light. There can be no trusting in God without a true knowledge of him out of his Word. Now if you observe ignorance herein is the cause of all that presumption which drowneth many souls in perdition. Take the most profane and profligate wretch, who like Cain almost have the marks of God's displeasure against them, palpably manifesting themselves, yet they will tell you, they trust in God for mercy, they rest on Christ to be saved: Is not all this, because they do not know God out of his Word? If they did, would not they find there, that he is angry with the wicked every day, That he is a consuming fire; That if a man regard iniquity in his heart, God will not hear such a man's prayer? Are not these so many thunder-bolts to strike thee out of thy presumption?

2. It is not trusting in God, but presumption, When we are confident and bold, where we have no promise from God. For this you heard, That God's promise and our trust, doth necessarily respect each other: So that if you take away the promise, you remove the foundation, and so faith must fall to the ground. And this doth plainly also discover, that that which some call their trusting, and their dependence upon God, is nothing but their arrogance and their false presumption. Such are the confidences that men have for suffering in their heretical and damnable opinions. No doubt but such may find in themselves a resolved and pertinacious frame of heart, which they call a trusting in God; but because they have no promise made to their errors, therefore they have no true faith in God. I speak of such opinions, as are not consistent with the work of grace, and fundamental principles of Religion: otherwise if gold and precious stones be built on the foundation, though hay and stubble be the superstructure, such shall be saved, yet so as by fire.

3. Presumption is palpably discovered from trusting in God, By severing the means from the end. And this is commonly made the very essence of presumption, that it divideth those things, which God hath necessarily conjoined together. It is the Scriptures maxim, which can never fall to the ground, That without holiness no man shall see God. Where there is no grace here, there shall not be any glory hereafter: yet do not men generally presume, as if that Text would not prove true; otherwise, why is it, that thou doest not lay all thoughts and endeavors about other things aside, and see to the work of grace above all things? I may be wealthy and damned, I may be learned and damned, but I cannot be gracious and damned: yet who is there that maketh this his study and inquisition of soul, whether this necessary work of grace hath ever yet been wrought in him? But

4. This presumption is still the more palpable and gross, When men do not only divide between the true means and the end, but use false and contrary means. And this is the condition of all those who live in the common practice of any gross sin, never reforming of it. For these men to trust in Christ, to be saved, living and dying after that manner, is the most absurd and maddest presumption that can be: As if thou shouldest think by brimstone, to quench the fire upon thy house. God indeed doth sometimes work his glorious ends by those means which are contrary; but for thee to think to go to Heaven by the way that leadeth to hell, argueth thou art bewitched with thy lusts. Repent, for thou art as yet in the gall of bitterness, and bonds of iniquity.

Lastly, This presumption doth powerfully, but subtly work in all those, who deny either in whole, or in part the grace of God, and think by their own strength and merits to obtain the good things they hope for. Therefore Pelagians and Papists do by the very genius of their Doctrine, teach men to presume, when they define their Spes to be, Partim e gratiâ Dei, partim e meritis proveniens. So that pure faith, and trusting in God, is not taught by Popish principles, but presumption and self-confidence is taught by a Law. And under this head, all those civil and moral men are comprehended, who think that for their own righteousness, God must bestow such and such mercies upon them: a sin that every man is very prone unto, as appeareth by Moses his prohibition of it so often in one Chapter to the Israelites, Deut. 9. 4, 5, 6. Speak not in thy heart, saying, for my righteousness the Lord hath brought me to possess this Land. The Pharisee then doth presume as well as the Publican, though upon different grounds.

The second opposite on the contrary is, Despair. Indeed all diffidence and distrust doth gradually and in part oppose this excellent grace; but despair doth fully and totally. And this ariseth from these causes:

• 1. Low thoughts of God and his Attributes.
• 2. High thoughts of our own sins and unworthiness. Both these commonly go to make the soul wholly distrustful.

First, Low thoughts of God, and his Attributes. As if God had not power and strength enough to do what he promised. As that Lord, who would not believe God could suddenly provide such incredible plenty. And this is the reason why God doth represent his Greatness, Majesty and Power so often, because all the distrustful thoughts we have, do arise, because we measure God after the capacity of a man. Hence is that expression, Zech. 8. 6. when God had promised the restauration of the people of Israel, an impossible thing to human conjectures, If it be marvelous in the eyes of the people, should it also be marvelous in my eyes. saith God? As also that full affirmation, That with God nothing is impossible; yea nothing is hard and difficult to God; he doth as easily work extraordinary and miraculous things, as he doth ordinary and common things: But why do we diffide or despair at any time, but because we judge of God according as we would do of men?

Again, Low thoughts about the goodness, mercy and compassions of God, do compel to despair. My thoughts as are not your thoughts; but as the Heavens do exceed the earth, so doth my ways your ways, saith God in this particular about pardon of sin, Isa. 55. 8, 9. Narrow apprehensions also about the dignity, merit, and infinite worth of Christ, of his Godhead as well as manhood, maketh us to sink under the guilt of our sins. How could any tormenting fears arise in thee, if the love of Christ, and the atonement by his blood be considered in the breadth, length and depth of it. It was attentive meditation on this infinite subject, that made Paul so triumph, and be raised above the guilt of his sins, his Egyptian sins, were easily drowned in this sea of blood.

The second cause of our despair and total distrust in God, is a preposterous and irregular apprehension about our sins. That no soul can obtain pardon without repentance, without a deep and serious humiliation, is without doubt the Scripture-Doctrine; but then every contrite soul is to know, that there is a spiritual skill and heavenly art required in this sorrow for it. If we so look upon sin, as to think it our duty to fly from Christ, to run from the promise, that no consolation doth belong to us: This is not repentance for sin, but running from one sin to another: As if the Israelites stung with a Serpent would obstinately refuse to look upon the brazen Serpent. For the Gospel that vouchsafeth other light, that informeth us, as soon as ever we have unfeigned sorrow for sin, and are brought low in our own eyes, not to stay in that wilderness, not to think that we can make any satisfaction by tears or sorrow, but immediately to lay hold on Christ, and to embrace those offers of grace, which are tendered to all that are poor and contrite in heart. Hence it is that the Spirit of Adoption, and an Evangelical frame of heart, are wonderfully conducing to trust in God; as legal terrors, and tormenting fears of conscience do greatly shake the foundations of all hope in God.

Thirdly, You are always to remember, that although we are to press after perfection in this grace, as well as any other, yet none can attain to such a constant, settled, and fixed frame of heart in trusting in God, that in no temptation, or at no time, he should ever be moved and cast down with diffidence. Who can express greater trust in God than David doth at sometimes? yea would think this mountain can never be moved, as Psal. 112. 7. which indeed is spoken of every godly man, He will not be afraid of evil tidings, his heart is fixed, trusting in the Lord, Psal. 56. 3. at what time, I was afraid; I will trust in thee. Yea in many Psalms did he so far proclaim his confidence in God, that by the event it seemeth, that this did regenerate into self-trusting, for which God did for sake him sometimes, and leave him in darkness. But as confident as he is in God sometimes, you have him at other times as much dejected, and without comfort or support. Though therefore thou prayest and mournest after this blessed grace, which if perfectly enjoyed, would put thee into Heaven, while on earth, yet look to be often in conflicts, sometimes trusting, and sometimes distrusting, till God should make thee perfect in Heaven, where there is no more ground for fear, sorrow, or any diffidence.

Let the Use be to humble the children of God under all those distrustful and despondent thoughts they labor with. What are become of God's mercies of old? Where are thy former experiences? Let such as never knew the name of God, that have no interest in Christ, or his promises; let such (I say) like Judas and Cain, go up and down with perpetual tremblings and anxiety of heart: but thou dishonorest God, and the promise, and that holy calling by which thou art called, while thou art tormenting thyself with cares about future things. Matth. 6. 36. It is made the Gentiles sin, an Heathenish sin. How then cometh it about that Christianity hath taught thee no better? Who may walk confidently, and with quiet spirits, though the Earth be removed into the Sea, if thou mayest not? Aristotle giving Characters of confident men, (Rhetor. lib. 2 ^do .) among others hath these two particulars, 1. Such are confident, who have great power and might, or have friends that are so: Now is there any greater than God? Is there any mightier than he? 2. Those are confident (saith he) that are well-affected to religious and divine things. And is it not thus with thee? Art not thou careful to observe the commands of God? Art not thou tender about his worship, and his glory? Indeed sin and contempt of holy things, that must needs emasculate and take away all courage; but thy faithfulness to God, may make thee assured of his faithfulness to thee.

SERM. LXXIX.

THe Apostle having commemorated the goodness and power of God in his deliverances, attributing all to his mercy; he doth in this verse declare what helps and means were likewise to be used for the accomplishing thereof. For he that trusteth in God alone for any deliverance, doth also diligently use those appointed means, which God hath commanded. Neither doth the goodness and power of God to do anything for us, disoblige us from a careful attendance to those ways, wherein the mercy is to be obtained.

In that therefore Paul having expressed his assurance of present and future deliverance, doth also excite and exhort them to pray for him, we have

• 1. A Demonstration of the nature of that confidence which was in him; it was divine and genuine, not presumption, which separateth end and means from another.
• 2. Here was an Evidence of his humility and modesty. For though a Saint in the highest form, far excelling others is gifts and graces, yet he earnestly desireth the prayers of those that are inferior to him.

The Text therefore is a further amplification of his deliverance:

• 1. From the Means used to obtain it. Piscator calleth this prayer, Causam adjuvantem, but that expression is too big. The Churches prayer is a means, not a cause prevailing in the behalf of others.
• 2. From the End, which is, Thanksgiving by others, as in time is to be shown.

Let us consider the Means specified in the Text; and therein we have the Means itself, 〈 in non-Latin alphabet 〉 . The particle 〈 in non-Latin alphabet 〉 is emphatical, You also, implying, that neither God's promise, or his power, would procure this mercy alone without their prayer. Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded. 〈 in non-Latin alphabet 〉 , This word doth denote the Service and Ministry of those who are under us; and so it doth imply, that the Church doth owe as a debt unto their spiritual guides earnest prayer for them. Though the Ministers be their servants in some respects, in respect of the end of their office, as all Governors are; yet they are their servants in other respects, by way of obedience to their word, and constant prayer for them. But then there is the Preposition 〈 in non-Latin alphabet 〉 added, which doth denote not only their effectual prayers, but their concord and agreement therein, and that in their public and solemn Assemblies. Again, the word signifying to work and labor, doth denote what the nature of prayer is, that the soul labors therein, is fervent, full of agonies: which showeth, that the customary formal prayers of most people are not worthy of the name; there is no labor or fervency of the soul therein.

In the second place, You have the way, how they labored by prayer. The meaning of 〈 in non-Latin alphabet 〉 is to be spoken to afterwards. They did not labor by using friends to solicit the Magistrate in Paul 's behalf, for there was no hope from them, but they made their addresses to God.

Lastly, Here is the Subject 〈 in non-Latin alphabet 〉 , You helping together. It is an honor Paul puts upon them by this expression, and thereby also commendeth their duty to them, of praying for them.

Several Observations are contained in this particular. As

First, Whereas we see Paul resting alone upon the goodness and power of God for his deliverance, yet not excluding, but rather desiring the prayers of the Corinthians, as a necessary means to have this also obtained. Observe,

That it is a Christians duty not to separate from, or oppose the grace and power of God to the duties and means he also hath required.

Not to say, because it's God's grace, and God's work, therefore I will sit down and do nothing. Now on the other side, God commands me to pray, to work, therefore it is not the grace of God, but my duties that do justify and save me. You may read how happily the Apostle conjoineth them together, Phil. 2. 12, 13. Work out your own salvation with fear and trembling; for it is God that worketh in you both to will and to do. It is true, the enemies of God's grace, who detract from it in whole or in part, do gladly embrace this truth, and compel it to go two miles further than it would; They force it so much, that blood cometh out instead of milk. As Austin, while he writeth against Manichees, Pelagians did take some expressions of his commending them exceedingly (as that all sin must be voluntary, else it could not be a sin, &c.) as if he had been on their party. Then on the other side, when he did valiantly write against the Pelagians, they branded him for a Manichee. So hard a matter is it to defend truth which lieth between two extremes; but while we set against one, we are thought to draw nigh to another. And thus it is in the Doctrine now observed, while we maintain the necessity of our duty, as well as God's grace, we are thought to go into the Papists quarters. Again, while against them, we set up the grace and power of God, excluding, though not the duties and means God hath appointed, yet the merit and causality of them, we are thought to join with the Antinomians, whereas indeed we have no affinity with either.

Let us therefore labor after that spiritual skill and discerning whereby we may be able to know what God doth, and what we are to do, yet so as not to take off in the least manner from the glory of God.

First, Therefore consider, That all the great spiritual mercies which God doth vouchsafe in time to his people, have many things concurrent before they be accomplished. It is not the presence of one thing alone can effect that mercy, unless all be present: I say it is thus with these spiritual privileges God vouchsafeth in time. For as for predestination, which is an immanent act, and the purpose of God from eternity to prepare for glory. There is nothing at all concurrent to that, but the mere good pleasure of his will. The Scripture always resolveth it into that alone, but it is other ways with justification and glorification. For to justification many things are required, there is the grace of God, as the efficient cause, the blood of Christ as the meritorious cause, and faith as the instrument, the hyssop to sprinkle this blood upon the soul. Now till all these meet together, a man is not justified. God indeed hath decreed to justify thee from all eternity; but the actual justification of thy person is in this order and method. So for glorification, the kingdom of glory is said to be prepared for the godly, viz. from eternity, they were before the foundations of the world were laid, elected to this everlasting happiness; but an holy life, and a godly conversation is the way thereunto. No unclean thing can enter there. This being so,

Hence in the second place, It hath always bred much confusion and error in Doctrine, to oppose these requisites one against another. To argue from the inclusion of some to the exclusion of others; if duty, then no Christ; if Christ, then no duty. The Antinomian he argueth, If Christ by his blood made atonement for our sins, if our iniquities were laid upon him, then we are justified from that time in the sight of God, before we do believe or repent. Now whence ariseth this error? Because they consider not that as Christ is required in a meritorious way, so also faith in an instrumental way: And though Christ do more principally concur to our justification, yet faith is required by necessity of precept and means also. Christ without faith doth not justify, no more than faith without Christ. Hence they are put together, Rom. 3. 25. Whom God hath sit out to be a propitiation through faith in his blood. The Papist on the other side, though the Scripture mentioneth not the word merit and satisfaction, yet by their forced consequences they would establish such a Doctrine. Now in the sense they and others plead for works, notwithstanding all their subtle distinctions; The Apostle argueth infallibly, Rom. 11. If of grace, then not of works; and if of works, then grace is no longer grace. Though therefore some do more grossly then others set up works against Christ, yet they become guilty of dishonoring him, who give him not the sole glory of our redemption.

But you will say, If God's grace and our duty must go together, if we must look to Christ for salvation, and yet to holiness, to prayer and repentance, as the means conducing thereunto: How may we be directed so to live, as that we shall give all to the glory of God's grace, and his power, and yet to act in the duties God hath commanded, without any negligence therein? For seeing that Satan is very busy in his temptations on both sides, either to be careless of prayer, and other ordinances, because we are to give all to Christ; or because they are necessarily required, to put our trust and confidence in the performance of them, it is good to be informed wherein the way is clear for a believers avoiding all dangers.

To answer this, which will indeed explicate the whole nature of the Doctrine, consider these particulars:

First, Then thou mayest rely on Christ, and yet be diligent in the use of all Ordinances, when thou doest acknowledge all the power thou hast, both in whole or in part, to the very beginning of godliness, to come alone from him. When whatsoever thou art able to do thou doest confess, it is his gift, thou hast received it from him; so that it is not thou that doest it, not thy power, thy strength, but the gift of God alone. Thus Phil. 4. 12, 13. when he had mentioned that excellent frame of heart, That he knew how to abound and how to want; yea, that he could do all things; he mollifieth this presently, by adding Christ, He could do all things through Christ that strengthened him. Here Paul doth put forth the life of grace, but the fountain of it is Christ. So again, 1 Cor. 15. 10. I labored more abundantly then they all, yet not I, but the grace of God, which was with me, or in me, exciting of me, and giving me strength to do it. The trumpet of grace is often in these acknowledgements, 2 Cor. 3. 5. We are not sufficient of ourselves to think anything, as of our selves. He doth not say to do, but not so much as to think. And he doth not say, great things, or high things, but anything: Not the least good thing in his ministerial way, but our sufficiency is of God. Therefore to curb the insolency of such proud thoughts, as if we could do anything of ourselves, see with what authority he speaketh, 1 Cor. 4. 7. Who maketh thee to differ from another? And what hast thou, that thou diast not receive? Therefore the Pelagians and Semi-pelagians of old, these did so set up duty, and their own power therein, that they did take off from Christ and his grace. The former, they held not grace necessary, unless it were for the more easy working, ad facilius operandum; but if this were so, then Christ was in vain in respect of any absolute necessity. The latter, they held our endeavors, our desires and groans did go before, and then grace was bestowed upon us to put them into effectual operations: But all this is derogatory to the grace and power of God, who of spiritually dead, makes us to live a supernatural life, being made new creatures, and so act from that principle of life infused into us.

Secondly, We do exercise ourselves in prayer and other Ordinances without any dishonor to the grace and power of Christ, when we attribute no merit, or causality to them. And this is a step higher than the former. For in Popery, besides Christ they press the necessity of holy works, as merits; but they acknowledge the grace of God, to be the foundation thereof. They say, our faith, our love, our repentance must be the fruits of the Spirit, and the effects of God's grace; but then they destructively add, That these do merit eternal life, and by such duties we make compensation to the justice of God. Now you must know, that they plead not for merit in a rude and gross manner, as if the works flowing from us did deserve a crown of glory, but as we are enabled to them by grace, and thereupon they say, to call the graces we are enabled unto by Christ menstruous clothes, or dung and dross, they think to be a manifest injury to God himself. But certainly when Paul would not be found in the righteousness he had; And Abraham and David were not justified by the works they did, though regenerated persons; This doth fully overthrow all merit, under any distinction whatsoever. Look then thou distinguish between the necessity of the duty, and the merit thereof. See thyself bound to the use of all Ordinances, but attribute no condignity to them to make thee worthy of God's favor.

Thirdly, Then we derogate not from Christ, when in the constant exercise of these, we rest only upon him for our justification. Though we pray for ourselves and others, though we diligently attend to the whole course of godliness, yet in regard of reconciliation with God, and acceptance of our persons, we go out of all to Christ alone; It hath pleased the Father, that in Christ all fullness should dwell, Col. 1. 14. Fullness is not to dwell in thy duties or graces, but in Christ. Hence also Ephes. 1. 6. We are accepted of in the beloved. It is not then in our own performances, nor in anything that we can do, that we are to look for acceptance. David, though living under the Old Testament dispensations, yet saw so much of Gospel-light and Gospel-grace, That if God entered into judgment with his servant, no flesh could be justified in his sight, Psalm 143. 2. Do not then confound sanctification and justification together, which is the continual error in Popery. Be diligent in active righteousness, but rest in passive, viz. that righteousness of Christ imputed to the believer.

Fourthly, We perform duties and Ordinances without derogation to Christ, when we put no trust or secret confidence in them, but look upon them only as the signs and evidences of Christ's dwelling in us. We may indeed be much comforted, and rejoice in the discovering of graces in our hearts: but to put any confidence in them, to rest upon them, as if in them we might stand before God: This is to mistake, and to give to our graces what belongs to Christ; and that Christian must have a discerning spirit, even an Eagles eye, that can difference between comfort from duties, and resting in duties. Then also we put no trust in them, when we are by them lifted up to draw nigh to Christ; when they are to us, what the tree was to Zacchaeus, to raise us up higher, that we may have communion with Christ. If then we look upon our graces, as the restimonies of God's love, and exercise ourselves in duties, as those whereby we draw nigh to Christ himself, then Christ is glorified, not dishonored by them.

Fifthly, Then we use spiritual duties oppositely to the honor of God, when we think to profit him, or advantage him thereby. When we have done all, we are to judge ourselves unprofitable servants, as to God: God needeth not any of our service; He hath millions of Angels, and thousands of the spirits of just men made perfect, which offer him praise and honor, without the least spot and defilement: So that it is his gracious condescension to accept of our duties: It is his mercy, that he will regard our prayers; They are liker to noisome vapors, than to frankincense, and yet God is pleased to receive them as such. If therefore thou art after all duties exceedingly debased and humbled, saying, Who am I Lord? And what am I, that I should be received into thy presence? and so going from duties, not as giving to God, but receiving from him, not as if thou hadst honored him, but he had honored thee, then Christ and duties are well accorded together.

Use of Instruction. What subtle and secret refined ways of sinning the heart of man is guilty of? For whereas all will conclude, that not to pray, not to be diligent in duties, is to oppose Christ, and withstand him; there is a more mystical and undiscerned way of opposing Christ and God, which is by religious duties and Ordinances, when we make them more than means, when we give merit to them, and put any confidence in them. How heavy an aggravation is this, while we pray to God to provoke God, while we call on Christ, to dishonor Christ? Search out therefore for thy sins, not only in the open ways of impiety, but in the paths of holiness. In thy prayers, in the ordinances, look to find out sins there, as well as temptations of more dissoluteness. The works of the Law kept men off from Christ, as well as the works of the flesh.

SERM. LXXX.

THis Text you heard, is declarative of the means which were to be used by the Corinthians, that the mercy Paul trusted in God for, might be accomplished. The means, that is Prayer, but a laboring Prayer, and with accord and agreement; yea, such an helping in Prayer, as is a debt of service, and ministration to their spiritual guides. The word 〈 in non-Latin alphabet 〉 , when taken strictly, and distinctly to other words that are also rendered prayers and supplications; (as some would expound that place, 1 Tim. 2. 1.) doth signify prayer only in this limited sense, as it is a deprecation against some evil, rather then a petition for some good; and in this sense it may very well be used here. But because we see the Scripture commonly using it in a more large sense, neither will we restrain it in this place. From the former part then of this Verse, there remain further Doctrines observable. As

First. Those that are the most eminent in gifts and office, yea and grace also, do need the Prayers of those, who are far inferior in the Church of God.

No eye in this spiritual body is so perfect, that it may say to the foot, I have no need of thee. When the Apostle doth thus desire the Prayers of the Corinthians, he doth it not in a complement, neither doth he speak it for modesty and humility sake, but cordially and really, as finding the want of them. Christ indeed being God and Man, though as Man he prayed to God, yet he needed no man's prayer for him; neither did he ever require his Disciples to pray for him, no, not when he was in the greatest agonies. He blamed them indeed for their dullness, and that they could not watch with him one hour; but he did not require their prayers for him. But there is no godly man, though a Paul, though never so eminent, but as he is to pray for others; so also he needeth that others should pray for him. Hence you have this eminent Saint often desiring the prayers of others, his interest in God alone will not do it. Though he be a favourite in the Court of Heaven, yet others also must intercede for him. Job, Daniel, and others, though they be instanced in, as such who can greatly prevail with God in prayers for others, as if the ear of God were open to them, more than to others; yet they themselves did want the prayers of others for them. And thus we have Paul again and again desiring the prayers of others for him, 1 Thes. 1. 17. when he had delivered many short and excellent Aphorisms, more necessary to the souls health, then those of Hippocrates for the body; and having also prayed for them, he requireth the same duty for himself, Brethren pray for us. That as the Clouds drop upon the earth to refresh that, and that sends up vapors again, which are congealed into Clouds; thus it should be with Pastors and People, a mutual and a reciprocal praying for each other, will greatly advantage and promote their spiritual good. Thus the same Apostle, to the same people, 2 Thes. 3. 1. saith in a concluding way, Finally, Brethren pray for us. In the like manner, also Heb. 13. 18. he desireth they would pray for him, giving his reason, because of the good conscience he had in his work; So that where there is godliness and holiness, we ought to be so far from neglecting prayer for them, thinking they do not need it, that we are the rather to be encouraged in that service for them. And if you say these instances are of whole Churches, Paul may well desire the prayers of Churches Assembled together; but doth he need the prayer of a particular person? Yes; this you will also find, Phil. 2. 2. I trust, through your prayers, I shall be given to you. Thus you see the most eminent desiring the prayers of those that are inferior to them; and there are good grounds for this.

First, Because there is a more particular promise made of God's presence and power to many gathered together, than to one; to the prayers of more then one, as more coals together do the more easily inflame. What Solomon saith, of two, that they are better than one, is true also in respect of prayer. You have this notably affirmed by Christ himself, Matth. 18. 19, 20 If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them. This is so remarkable, that our Savior useth that expression, Again I say to you, and then giveth the reason, For where two or three are gathered together in my name, there I am in the midst of them. By this it is plain, that vis unita est fortior, the united force of believers, is stronger then single and alone. Hence our Savior in his Form of Prayer directeth to say, Our Father, not, my Father, because of the Communion the godly have in this duty. Seeing then there is a more peculiar presence of God in the midst of his people Assembled together, then when alone; no wonder if Paul desire their prayers. Thus it was in Peters case, the whole Church met together to pray for his deliverance; which prayer was so prevalent, that it broke open the Prison doors, and made everything yield to it. It is mentioned as a special privilege by the Psalmist to be vouchsafed to Solomon, Psal. 72. 15. Prayer also shall be made for him. It is of great consequence to be remembered in the Assembly of the Saints; as on the other side, when the Church following Scripture-Rules have cast some persecuting Emperors out of their Prayers: this hath been the greatest evil that could befall them, a forerunner, that God also would cast them out of his favor. One occasion which made Licinius to oppose Constantine, was because the Christians in their meeting prayed for Constantine, but not for him; though happily he regarded more the dishonor he thought put upon him, than any esteem he had of their Prayers.

Secondly, Another Reason is, From the similitude, which the Scripture delighteth much in, when it speaketh of the Church of God, that it is a body, and every particular Christian is a Member thereof; now in any natural body, though the noble and eminent parts thereof be never so sound and able for their particular operations, yet there is not the most ignoble part in the body, but they want the help thereof, and therefore nourishment is carefully distributed to every part, as having its respective necessity. Thus it is also in the spiritual body, the Church of God; only Christ the head, needeth not the Members, but they him. As for the rest there is a mutual help of every part, so that unless Paul were not of the body, unless he were not of this spiritual union, he must need the prayers of others. The Communion then that the body hath in this life, is the ground of praying for one another; and that is the reason, why, though we pray for others though alive; yet not when they are dead. It is absurd to pray for such who are deceased, because they are now no longer in this Church-communion. The eye doth not now need the feet, all want is removed, and that visible union of believers in Church-administrations, is now quite dissolved. What else may be added in this particular, shall be suggested in the next.

Only the Use of this is to admonish the most excellent and choicest Christian of humility and modesty; though thy gifts and graces, though thy office and place be far above other private Christians, yet remember thou wantest their prayers. They that cannot help thee by counsel and advice; they that cannot help thee by direction, yet may by prayer. Therefore do nothing that may abate their zeal and love in prayer for thee. It may also teach thee humility in this respect. When thou findest great enlargements, good success in thy Ministry, be not lifted up; as if God did this for any righteousness it may be in thee, but because of other men's prayers; attribute such things to their prayers, rather then thy graces. But we proceed to the second Doctrine, which is,

Secondly, That people do owe unto their spiritual guide, as a debt of service, their earnest prayers for them.

Thus much you heard was implied in the Greek word. Those that sow unto you spirituals, are not only to reap of your carnals, but also of your spirituals; you are not to communicate only with him that teacheth you, in your temporal good things but your spiritual also. Thus the Church looked upon it as a duty to make supplications for Peter, when he was in Prison; and certainly the spiritual laborer is not only worthy of his wages, but of your heartiest and most fervent prayers; and those people who do neglect this duty, it is a sign that they never get good by the Ministry, nor is it their desire to do so. Hence so much laboring and Preaching becometh so ineffectual to thee. Thou art the same ignorant and profane man, as thou wert many years ago. Is not this because thou never rightly prayest to God that the ministry may be blessed to thee. But to enlarge on this, Consider

1. That it is a wild and absurd opinion of the Socinians, who hold that prayer is only commanded in the New Testament. That Christ made it a new precept to pray, so that although the godly in the Old Testament did pray, yet they say, they had no command for it. This they make one of the new Evangelical precepts Christ brought into the Church; but this doth openly contradict Scripture. Doth not the Scripture say, Call upon me in the time of trouble; doth not the Old Testament say, Seek ye the Lord while he may be found; was not the Temple of God called the house of prayer? doth not Solomon in the Dedication of his Temple, suppose that its a people's duty under judgments to pray and humble themselves under God's hand, that so they may be removed from off them. It was therefore always a duty both in the Old and New Testament to pray to God.

2. Though prayer be the means whereby God accomplisheth great things for his people, yet we must not put any merit or confidence in our prayers. To be proud of thy prayers, is a great absurdity; for thy prayer to God doth testify that thou art nothing, that thou canst do nothing: for if thou canst do things of thyself, why needest thou pray? That is the reason, the Socinians give, why in the Old Testament, there needed no precept of prayer, because there was then nothing promised; but they were able to fulfill the condition thereof by their own power. But the foundation of that is rotten, for they had the same spiritual things promised only more obscurely, that we have; and were no ways of themselves to perform their conditions: otherwise we will grant that what a man can do of his own power independently upon God, he needeth not pray for it; but there is nothing wherein man doth not need the gift of God, whether for temporal, or necessary things: and seeing the way to have it is only by prayer, this exalteth God, and debaseth man, so that it is a contradiction to the duty in hand, when we rest upon our prayers, as if the beggar should be proud from his asking of alms.

3. The duty of prayer is reciprocal; Ministers are to pray for their People, and People for their Ministers. This Paul who so often desireth the Churches prayers, doth as often demonstrate his continual and fervent prayers for them; yea, though a people be never so unworthy, so wretched and malicious, yet they will say with Samuel, God forbid I should cease to pray for you; so that thy prayers for those who labor in the work of the Lord, are not in vain. They are recompensed with prayers again, and never are people a blessing and comfort to a Minister, nor is a Minister a blessing to them, till there be this mutual praying; for if the prayer of one man doth prevail much, how much then will the prayers of many righteous persons for each other? So that we see why the Devil and his instruments are so busy in sowing of discords and contentions between Pastor and People; why instead of praying for one another, there are slanderings, detractitions, and malicious oppositions of one another: for by this discord the Devils Kingdom is promoted, and their prayers for one another are hindered.

4. When we say, That its a debt which people owe, to pray for their spiritual guides; this supposeth that the people whom he watch over, should be both a gifted and a gracious people. Gifted, Such who are able to make their requests known to God, and that with others, as well as alone; for how can it be expected, that he who cannot pray for himself, will ever pray for the Minister? Would it not be very ridiculous to desire the prayers of many, who live under our continual teaching. Pray, Alas they never prayed in their lives. They never pray for themselves, or for others. But gifts without grace, are like a tinkling Cymball: God will not hear the prayers of wicked men. Therefore our people ought to be gracious as well as gifted. They must have pure hearts, and pure hands: how uncomely are holy prayers in an unholy mouth? There must be no dead fly in this precious box of Ointment. Oh then that our Congregations were awakened to be such a people, that can discharge spiritual duties to a spiritual overseer! Do you by your prayers help on the work of their ministry; for our Preaching alone, without your effectual praying, will not have its blessed effect.

5. There are many particulars in which your souls are to be emptied in prayer for them, for their preservation and safety. As here Paul prayeth for their works sake; they are exposed to the hatred and rage of man; if the shepherd be scattered, the sheep will quickly fly: now because their calling is to remove the sins of people, to set the Kingdom of Christ in the place where they live; therefore none meet with more absurd and unreasonable adversaries then they do: for this Paul desireth their prayers, 2 Thes. 3. 2. That he might be delivered from unreasonable men.

2. You are to pray for them in this particular also, that their Ministry may be successful. That the word they Preach may find room in the hearts of the people. As it is the Ministers duty to give himself to study, and to seek out fit words, that may be as so many Nailes fastened by the Master of the Assemblies; so it is your duty to be as diligent in prayer for a blessing upon it. That to yourselves, to your families, to your neighbors, it may be a quickening and converting word. Thus Paul in that forementioned place, pray for us, that the Gospel may have a free course, and be glorified. Oh what auditor doth his duty in this respect? thou complainest of the dullness and frowardness of people; how much good seed falleth upon stony ground? see if thy soul may not be charged with negligence herein; hadst thou prayed more earnestly; hadst thou sought the Lord more; there might have been a more plentiful harvest. When the Ministers faithful Preaching, and the Peoples fervent Prayer go together, then Satan will fall like lightning before them.

3. You are to Pray for their qualifications, that their gifts and graces may be quickened. That they may be filled with boldness, and the spirit of power, not fearning man, or sinfully pleasing him. It is a very hard thing to be qualified with all abilities and graces for the ministerial employment, who is sufficient for these things? and the work we have to do is unpleasing and distrustful to all natural men. Now how difficultly can men subject to weaknesses and infirmities do such angelical work? Thus Paul himself, who professed he died daily, and attained to such a measure of grace, as to bid others follow him, yet see the reason, Eph. 6. 20, 21. why he desireth the Ephesians to pray for him, viz. that I may open my mouth boldly, that I may speak boldly as I ought to speak.

Lastly, You are to pray even for their salvation, for their office being so great, and they standing accountable for their own and the people's souls, their salvation is the more improbable. Chrysostom speaketh very sadly to this point, as if very few Ministers would be saved, because of their office; however we find Paul awing his heart with this, and keeping down his body, using all means to suppress the very beginning of sin, 1 Cor. 9. 17. lest when he had Preached to others, he himself might be a cast-away. These offices in the Church, though some do ambitiously intrude into them, looking for glory and advantage thereby; yet such, who consider the difficulty of the office, the necessary qualifications and due administrations thereof, do tremble under it; and like Moses and Jeremy are afraid to take such an office upon them; but men whose spirits are hardy and confident, matter not the danger thereof. As you see in great high Buildings, how Masons and other Artificers can stand upon an high Pinacle, and their head never be giddy, nor have any fear, but those who are not accustomed to that way, do exceedingly tremble; thus men, who are accustomed to high thoughts of themselves, that have great confidence of their own abilities, they can work on these Battlements, and their heads never go round; whereas men of deep modesty and humility, are afraid to climb so high.

Use of Admonition, to our people generally, how greatly is this duty neglected? how many instead of praying for them, curse and revile them? but no wonder at this, seeing many never pray for themselves, they never pray, nor their families pray, and then how can you help us by your prayers? Let this particular move thee, that by prayer for a blessing upon our Ministerial labors, thou wilt find the benefit redound upon thy own soul. It will be a quickening ministry to thee, whatever it be to others, to thee it will be soul-saving. Do you pray that your corporal bread may nourish your body? and will you not much rather, that your spiritual bread may be the bread of life to you? All lieth not in hearing, writing, and repeating, but add to these effectual prayers.

SERM. LXXXI.

THis latter part of the Verse, containeth the reason or final cause of his request, for the unanimous public paryers of the Corinthians. viz. That as by the prayers of many, his deliverance hath been obtained; so also by them public praises and thanksgivings may be given to God in his behalf.

The sense of the words is very plain and clear, only the Grammatical Construction hath caused great variety of Interpretations; I shall endeavor to clear every obscurity, as it cometh in order.

In the words there is,

• 1. The end itself, and that is, that thanks may be given.
• 2. The Object matter for which, and that is called 〈 in non-Latin alphabet 〉 , the gift. viz. of deliverance from that great death.
• 3. The Subject by whom this gift is obtained, and that is by many.
• 4. The Persons who are to give thanks, and that is also many, 〈 in non-Latin alphabet 〉 , And

Lastly, In whose behalf, and that on our behalf.

Let us take these parts of division, as they come in order. And

First, We meet with the final cause, That thanks may be given, 〈 in non-Latin alphabet 〉 , it is in the passive sense, and therefore noted to be an unusual and a very rare phrase, it being everywhere else used actively. Observe

That when by prayers we have obtained mercy, it is our duties by praises and thankfulness to acknowledge the same to God.

Prayer must not be alone, when it hath prevailed with God like Castor and Pollux, prayer and praises must go together, Phil. 4. 6. In everything by prayer and supplication, with thanksgiving, let your requests be made known to God. Here you see supplication and thanksgiving must go hand in hand. Its no less God's command to praise him for mercies, then to pray to him; and this truth is the more to be pressed, because of our horrible negligence herein. In our distresses, in our exigencies, we call and cry unto the Lord, but in our mercies and deliverances we forget him, and do not own the Author of our favors and benefits. This is notably represented in that History Luke 17. 17, 18. Where often Lepers that were cleansed, there was but one did return and give glory to God by thanksgiving, and he was a Samaritan also. So that those from whom it was expected, did neglect this duty. We see by this how backward we are to praise God, though very forward and earnest to pray to him in our miseries. Those nine Lepers that regarded not to praise God, yet they lifted up their voices and said, Jesus, Master, have mercy on us; and thus while we are in any exigencies, then our hearts are very hot and lively. Then we cry and pray, Lord hear us, our trouble is great; but if the Lord do vouchsafe his mercy to us, then God may say, where is the man, where is the woman that was cleansed, that was healed, that had this or that mercy and deliverance, for they have not returned to glorify me. It is love to ourselves; it's a self-seeking that makes us pray, but it would argue love to God, and an honoring of him, when we return praises to him. It is therefore the duties of Ministers to press you upon the duty of praising of God, as well as of praying unto him. Many are horribly negligent in both, some are more often in prayer, then they are in thanksgiving. Whereas God is said to inhabit the praises of his people, Psalm 22. 3. as well as he is the God that heareth prayers, Psalm 65. 2. God dwelleth in the praises of Israel, that is, in or amongst Israel continually praising of him; or else it is to show, that as a man dwelleth in his house constantly residing there; so God is daily administering matter of praises to his people; implying thereby, that there is no time, no place, no condition, wherein we ought not to bless and praise God. Those many Psalms which David made, declare how necessary a duty it is, and how much the people of God are to exercise themselves therein. Hence it is that David professeth he will never intermit this duty; as we are to pray without ceasing, so to praise God without ceasing, Psalm 145. 1, 2. I will bless thy name forever and ever; I will bless thee every day: See what an ardent affection David hath to this. For although the Apostle James saith, Is any man afflicted let him pray, is any man merry let him sing Psalms, James 5. 13. implying thereby, that there are special times wherein one duty is to be exercised, more than another: yet there is no time wherein the Lord doth not give his people occasion to give thanks to him.

That your hearts may be both rightly instructed in the manner of this duty, and awed against all slothfullness therein, take notice of these ensuing particulars.

• 1. What is required to this Duty. And
• 2. The Motives thereunto. And

First, To praise God, there is required an acknowledgement by faith, that God, and God alone, is the Author of all the mercies, both temporal and spiritual, that we do enjoy. Hence an Atheist can never be thankful, because he owneth no God, the giver of mercies: And the practical Atheist, who liveth as if there were no God; he like the Swine, eateth indeed upon the fruit that he findeth upon the ground, but never looketh up to the tree from whence it falleth. Now this practical Atheism doth reign everywhere, and that causeth the universal ingratitude that is in the world: men take these mercies as so many debts belonging to them. They look upon them as the things of a natural course, not as the dispensations of a free and voluntary Agent; even the great God who giveth them, and denieth them at his pleasure. David therefore in his Psalms, doth so often magnify God by many glorious Titles, thereby professing, that From God cometh every good and perfect gift. Hence also the Apostle James, Cap. 4. 15. maketh it the duty of everyone in their daily resolutions, to buy and sell, or to go to such a place, to say, if the Lord will; declaring hereby, that it is from God that we are enabled to perform any natural or civil action. I also add, that it must be an acknowledgment of God alone, because in spiritual mercies many corrupt Teachers have divided the kingdom between God's gracious power and man's man's free-will. Therefore the Papists, the Socinians, the Arminians, these do either in whole or in part destroy the very foundation of thanksgiving to God, in respect of spiritual mercies; especially in that whereby one man differs from another. That which the Apostle doth so evidently attribute to God only, 1 Cor. 4. 7. that they appropriate to themselves the good use of free-will, or the improving of grace offered, is made man's work; and then certainly we are to glory more in ourselves then in God. But if we are to give God thanks for every morsel of bread we eat; shall we not much rather for every spiritual mercy to the soul? It was Tullius observation, that though their Ancestors praised God for their prosperity and success, yet they never did for their virtuous actions, thinking that absurd, as if unless they were not done by their own power, there was no commendation due to them; and too much of this Heathenish and Philosophical leaven doth still sour the minds of many Learned men in the Church. Know then, so much as thou settest up a free-will beyond Scripture bounds, so far thou takest off from the duty of praising and blessing of God. Besides we say, God must be acknowledged in every mercy, temporal and spiritual. Thou that prayest God would give thee thy daily bread, wilt thou not praise God when he doth it? yet how sottish and brutish are many persons and Families, when they go to meals, and rise from meals, and no thanks or praises are given to God, should not the example of Christ move thee? when he had but some loaves of Barly and a little Fish; yet he blessed God, before he did eat thereof. How then cometh it about, that there should be such unthankful wretches that take their food, and yet never thank God that giveth it? Thou wouldst account that poor man a proud or unworthy person, to whom thou shouldst give some food in his necessity, and he never so much as open his mouth to give one word of thankfulness to thee. Thou dealest more frowardly and wickedly with God. And if for temporal mercies, then much more for spiritual; if thy meat, thy drink, thy raiment, be God's mercy, much more is thy regeneration, thy justification, which do so far transcend the power of nature.

2. To this duty of praising God, is not only required These general acts of faith whereby we own him for the Jehovah, and the Creator of Heaven and Earth; but also those particular Acts, whereby we do apply and appropriate him as our God in particular. For it is this particular applying Act of faith that maketh the heart full of praise and thanksgivihg. Therefore you may observe David in his Psalms, not only calling God a buckler, a refuge, a strong tower, but his buckler, his strong tower, his God. Neither can we be thankful in spiritual mercies, about pardon of sin, support in temptations, till with Paul, Gal. 2, we say, Who loved us, and gave himself for us; and this is one reason why we urge the People to take heed of diffidence, not to give way to distrust and doubtful perplexities of soul, because while these are predominant, they cannot walk thankfully and give the glory, that is due, to him.

3. Love to God, Because he heareth our prayers, will raise up the heart exceedingly to thanksgiving, Psal. 116. 1. I will love the Lord, because he hath heard my supplications. That God should hear the prayers of one so unworthy and polluted as thou art; that God should do thee good, who art so evil; this freeness of his love, this riches of his grace should exceedingly melt thee; it should be like fire that assimilateth everything into its self: now when this love, like so many coals of fire is in thy breast, it cannot be, but that it will open thy heart, and thy mouth wide to praise the Lord. This is our corruption, we love the mercy itself, but not God that giveth it; we delight in the comforts that are bestowed upon us, but do not rejoice in God from whence they come. If therefore thou findest thy heart frozen and dull; thou canst not raise it up to bless God; meditate much upon the love of God to thee, so vile and unworthy.

4. An heavenly heart is necessary to bless and praise God. The praising of God is Angels works, and the employment of the glorified Saints to all eternity. Praise is comely, but it is from clean hearts and clean mouths. We need the Spirit of God to enable us to thanksgiving, as well as to prayer. Psal. 119. 7. I will praise thee with uprightness. An hypocrite who giveth God glory by his mouth, but reproacheth him by his life, not only his prayer, but his praises are abominable. Hence Psal. 50. ult. it is said, Who so offereth praise, glorifieth God. But lest you should extend this to every man; See what is added, And who so ordereth his conversation aright, &c. If a man praise God in never so melodious a tune, but then there is no harmony, nor order in his life, this is a reproach to God. We may benedicere linguâ, when we do maledicere vitâ. There is a real praising of God by exercised holiness, as well as verbal by the tongue. In the Sacrifices of thanksgiving, Levite. 7. 10. Whosoever did eat thereof, that had uncleanness upon him, he was to be cut off. By this is typified, how unpleasing the praises of such are, who live in their sins; it is as uncomely, as a pearl in the Swines mouth. It is true, God doth greatly condescend to accept of our praises; for he hath millions and millions of Angels continually praising of him, who have not the least blemish or spot upon them: but yet he is pleased to take this Sacrifice at our hands. In the Sacrifice of thanksgiving, Levite. 7. 13. there was leaven allowed. Junius observeth, That whereas God allowed leaven in no other Sacrifice (though Bonfrerius thinketh otherwise, and that leaven only was forbidden so far as to be offered, but the common opinion is otherwise) why then was leaven allowed only in this Sacrifice? Hereby to teach us (saith Junius) that there is corruption and sinfulness in our best actions, and that we need the righteousness of Christ, that they be accepted of. Even then in our praises there is matter of humiliation, there is some bitterness, yet through Christ we are accepted of. But though all pollution cannot be purged out, yet he that liveth in a willful way of sinning, cannot give glory to God acceptably.

5. He that praiseth God, must do it voluntarily, readily, cheerfully, otherwise it is not worthy the name of praise. As God loveth a cheerful giver, so especially a thanksgiver. To praise God with an heavy, lumpish, unwilling heart, is a contradiction to the duty in thy hand; it is as if we should say, a black Sun, or a cold fire. Lev. 22. 29, 30. The Law about a Sacrifice of thanksgiving is that when they offer it, it must be at their own will, which argueth the readiness and willingness that ought to be in us at that time; and then on the same day it was to be offered, they were to eat it all up, to leave none till the morrow, whereas in other Sacrifices they might. And this was to show, that he who would give thanks to God, he must do it speedily, he must not delay, or put off. So that by this you see a praising frame of heart requireth a most curious, exact temperature. It's that Apothecaries ointment which belonged to the High priest, only made up of choice ingredients. A sinful heart cannot praise God, and a worldly heart cannot praise God, that wants wheels to its chariots, wings to fly up with. The Lark lifteth herself off from the earth, ere she begins to sing. And then a sorrowful dejected heart, that cannot praise God, no more than a string in the instrument too much wetted, can cause a melodious sound,

In the next place, Let us consider the encouragements thereunto. And

1. The excellency of this duty is apparent, in that the heart is naturally so froward and opposite to it. It may cause some wonder, why the soul of a man should be slow to this work; and commonly all are more in petitions, then in thanksgivings. Hence David, Psal. 103. though a man more exercised in this service, than any one, called therefore the sweet singer of Israel, and who is not contented himself to praise God, but calls upon all the creatures in Heaven and earth, yea the most inconsiderable ones to praise God; yet he finds some listlesness and slothfulness in himself, see therefore how he prepareth and stirreth up himself, as the Cock doth before his crow, Bless the Lord, O my soul, and let all within thee praise his holy name. His heart doth need calling upon, his soul must be moved and quicknnd ere it doth his duty. Conclude then certainly this duty is most excellent, it is very pleasing to God, because I am so backward, I am never scarce in a praising temper, one clog or other is upon me.

2. Consider, That the Scripture vouchsafeth it the name of a Sacrifice, Heb. 13. 15. Where you have the duty commanded, the time when, and the manner how, Let us offer the sacrifice of praise to God, and that continually. As David said, Seven times a day will I praise thee, Ps. 119. 164. It is a sacrifice, and every sacrifice must have fire; there must be zeal and fervency; but by whom must we offer it? it is by Christ; so that he is the Altar upon which the incense of prayers and praises are to be offered to God. By him we have both power and acceptance to praise God; and in this sense all the people of God are called Priests, and they have the sacrifices of praise continually to offer up unto God. Hence to praise God, is expressed Hos. 14. 2. by rendering the calves of our lips.

3. It is a debt that is due to God. He that hath commanded thee to pray to him, hath also enjoined thee to praise him. Yea this is all that God looketh for; Thou canst not satisfy God for thy sins committed, thou art not able to repair his honor and glory shouldst thou be damned a thousand times over, yet it could not recompense to God according to what thou hast dishonored him. Therefore seeing this is the only debt God obligeth unto, why should we not be more diligent in it? If he had required some greater service of us, and more terrible to flesh and blood, ought we not to have done it?

4. One chief motive, which is to put us upon all holy obedience unto God, is, Thankfulness. There are two great and principal parts of Divinity, the one is, De gratià Dei, of the grace of God; and the other, De gratitudine hominis, of man's thankfulness. There are indeed several reasons why we are commanded to abound in holy works, but one of them is thereby to testify our thankfulness to God, that though we cannot do anything to merit at his hands; though Christ as Mediator hath purchased all spiritual privileges; so that we cannot do any holy duty, as a cause to procure them; yet to manifest our thankfulness to God, we are ready with delight to do his will.

5. A thanksgiving heart is the most proper and suitable disposition to the Gospel dispensation; wherein grace doth in so many wonderful effects demonstrate itself. Now praise doth properly answer to free grace and love, Eph. 1. 16. God's predestination and his adoption, it is, That we should be to the praise of the glory of his grace. These new songs should always be in our mouths. And again, v. 12. That we should be to the praise of his glory. So that if you say, Why did God predestinate thee? It is to his praise. Why doth he convert? It is to his praise. Thus he adopts, he justifieth, that we might be only to his praise. Thus 1 Pet. 2. 9. we are a chosen generation, a peculiar people, that we should show forth his praises. The children then of free grace, must be the children of praises and thanksgivings unto God. Every power of the soul, every part of the body should be a tongue (as it were) to glorify God. Were we more affected with the depth, breadth and length of this grace of God, we should be more abounding in this duty of blessing God. David calls his tongue, his glory (though some apply it to the soul) because of this work.

Lastly, If we praise not God when mercies are obtained by prayer, it discovereth a rotten and insincere heart. It argued thou never didst pray for mercies upon right grounds to glorify God, to be thereby more instrumental in our service of him, but only for our own ends, and our own necessities. For he that prayeth spiritually, will praise God cheerfully; he will more rejoice in the favor of God, because God heareth his prayers, then the benefit obtained. If then thou neglectest this duty of thanksgiving, thou discoverest a profane earthly heart, that thou preferrest the mercy desired above the glory and honor of God; and therefore it will be just with God, never to hear thy prayers more. For thankfulness is the only way to preserve mercies, and to have more added.

SERM. LXXXII.

THe second part in order to be treated of, is, The Object matter for which, or that for which Paul would have solemn thanksgiving after such solemn prayer. The gift bestowed upon us, 〈 in non-Latin alphabet 〉 , This temporal deliverance he calleth 〈 in non-Latin alphabet 〉 , because it came from the favor of God, not from any merits or deserts in Paul. Some make a difference between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as if 〈 in non-Latin alphabet 〉 was applied only to the common gifts of God's Spirit, especially those which Divines call Dona ministrantia, Gifts of service; and the Schools, Gratiae gratis datae, and 〈 in non-Latin alphabet 〉 , to the grace and favor of God in a special manner; or to the effect thereof, which is inherent grace in the soul. These graces are called Dona sanctificantia, Gifts that do truly sanctify those that have them. The Schools falsely call them, Gratiae gratum facientes. But though 〈 in non-Latin alphabet 〉 be often applied to such common spiritual gifts, as 1 Cor. 12. & alibi. Yet sometimes we must thereby understand sanctifying grace, and justifying grace, Rom. 5. 16. Rom. 11. 28. And indeed, if we will make any difference, it seemeth to be this rather, that 〈 in non-Latin alphabet 〉 is the Effect, and 〈 in non-Latin alphabet 〉 , the Cause, as Rom. 12. 6. Having gifts according to the grace that is given to us. Hence it is that 〈 in non-Latin alphabet 〉 is generally translated gift, in the New Testament. So Favorinus 〈 in non-Latin alphabet 〉 . So that what the Scripture other where calleth 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , Jac. 1. 17. Act. 8. 21. Psal. 1. 17. it may be the same with 〈 in non-Latin alphabet 〉 only it doth properly signify such a gift, as maketh to the public and spiritual advantage of the Church; only in this Text it may have the general signification, and the special. The general, Paul's Deliverance was a temporal gift. It was a mercy in these outward things, a preservation from death, either violent, as the common exposition (you heard) is, or from natural. For Baldwin the Lutheran Expositor, thinketh it may well enough be understood of some desperate sickness Paul was afflicted with. Howsoever this outward mercy of preservation is called 〈 in non-Latin alphabet 〉 , and it may have also the special signification of a common gift advancing the Church of God spiritually. Paul 's life and preservation was a gift in this sense: for hereby his ministerial labors might be more successful. But this latter consideration will come in, in the close of this verse.

Let us take notice of the general one, Paul 's life and preservation, it is a gift. From whence observe,

That not only spiritual mercies which are above natural causes, but even our ordinary temporal enjoyments, are the gift of God.

It's not God's gift only to sanctify us, to justify us, but to give us our health, our food, our preservation; so that we live wholly upon the mere bounty of God; we are all so many Alms-men; the world is an Almshouse. Man doth not, or cannot obtain the least mercy with his own wisdom and power, without the blessing of God. This is a necessary truth. For we look more upon these ordinary mercies, as the fruit of our own labor, than as God's mere free gift. The Apostle Jam. 1. 17. saith, Every good gift is from God. Every gift, whether natural or supernatural; what have we, that we have not received, is true both in nature and grace. For although in the sense that Pelagians did, it was very erroneous to confound Creation and Nature, with grace; yet in this respect we may say, That Creation and Preservation is of the grace and favor of God, because he communicated of his goodness to the creature only from his mere favor. But to speak after the Scripture-language; only those spiritual favors and Church-privileges, which conduce to eternal blessedness, are called, The grace of God. So that health, life, and other mercies, though they be The gifts of God, yet are not called, The grace of God. However they both agree in this; our temporal mercies, and spiritual mercies come from God the fountain of them, though spiritual mercies have a more special and restrained consideration.

To affect us with humility and thankfulness in this point, consider these particulars.

First, That even those mercies which are the effects of natural causes, yet they are the gift of God. Should he withdraw his concourse, no creature were able to perform its useful operations. The fire would not warm us, our bread would not nourish us, our raiment would not comfort us against the cold. So that we are not only to bless God that we have such creatures as these are, but that they are useful. We are not only to praise God that we have bread and raiment, but that these things can do their office. For in these there is a twofold mercy,

1. That God doth provide them for us.

2. That when they are provided, they put forth their usefulness. Thus our Savior alledgeth out of Deuteronomy, Mat. 4. 4. Thou shalt not live by bread only, but by every word that proceedeth out of God's mouth. If God give not a word of blessing, our bread cannot nourish us. Hence we are also said, In God to live, and move, and have our being, Act. 17. 28. Although therefore there are natural causes, and these do produce their effects from a natural necessity, yet because they are second causes, they do therefore depend upon God the chiefest and supreme cause both in esse and operari, in their being and operation. Thus the fire would not burn, if God should not give concourse thereunto, as appeareth in the case of the three Worthies: and the reason which is given by the Dominicans (though the Jesuits do not well relish it) is that every second cause, though it be a natural agent, and so determined to operation, yet because it is in a potentiality to work, it hath a potentia, a power; this must be reduced to act, by that which is the pure and chief act, viz. God himself. So that it is not enough for God to give a natural power to produce such an effect, unless he also actuate that power, and go along with it. This is a truth, and when believed, will draw off our eyes from the creature more, so as to set them upon God, and to acknowledge him more in all things. This then thou art to know, That even those natural comforts, which flow from natural causes, so that it would be a miracle, if they should not produce them, are yet from the goodness and bounty of God. Now how often are we unthankful for these mercies? we do not bless God for the gift of seeing, the gift of hearing, the gift of walking.

Secondly, Those comforts which flow from moral causes, these also are to be attributed to the gift of God. A man that is diligent in his place, he may grow to be rich. The strongest usually prevail in battle. The swiftest they overcome in a race; yet where these moral causes are, the effect is God's gift. Therefore Solomon observeth, that the clean contrary falleth out sometimes, Eccles. 9. 11. That the battle is not to the strong, nor the race to the swift. How many are diligent, careful and wise in their places, and yet cannot obtain wealth in this world? So that even those things which are brought about by the means that we use, we must acknowledge they are God's gift; if his blessing be not upon the means, they are frustrated. Thus the Lord doth instruct Israel against any pride and confidence that might arise, as if their power and strength did make them rich; For it is the Lord (saith he) that giveth thee power to get wealth, Deut. 8. 18. You see whatsoever wisdom, diligence, and good husbandry we use, yet if anything come thereby, it is the gift of God. You have a most significant place for this truth, Hag. 1. 6. where the Prophet showeth, whatever we eat, or drink, or take care and labor about, the Lord can blast it, and make it come to nothing, Ye eat, but have not enough, ye clothe you, but there is none warm, and he that earneth wages, it is to put in a bag with holes. Doth not this Text evidently proclaim, that the laborer in his wages, the tradesman in his buying and selling, the husbandman in his plowing and sowing cannot add one farthing to his efface, unless the Lord bless it?

Thirdly, All those comforts we have, and gifts, either to relieve or refresh us, that we have from others, we are to account them God's gifts rather than men's. If any man help thee in thy necessities; if any man prefer and honor thee, thou art indeed to be thankful unto men that are benefactors, but more to God who inclined their hearts to thee: Yet how little is this thought upon, when we receive courtesies from men, kindnesses from men? we look upon these alone: whereas if God did not move their hearts, thou wouldst have found no relief from them. It was thus with Joseph, he was cast into prison upon the Kings displeasure, in all outward appearance the Goaler would have used him with all cruelty; yet saith the Text, Genes. 39. 21. God shown mercy to Joseph, and gave him favor in the sight of the keeper of the prison. The Lord hath a command over men's hearts; he maketh them merciful and free to some; and again he turneth the hearts of some men against others. Now we poor creatures look only upon men, as if they did all, as if all were in their power. But as God commanded Laban, who was in a rage against Jacob, not to speak an ill word against him: So also doth the Lord daily, he maketh men thy friends, and he raiseth them up to be foes. We have likewise a notable instance, Exod. 12. 36. when the Israelites were upon their departure, the Egyptians though their cruel enemies, who hated and oppressed them, yet it's said, The Lord gave them favor in their eyes, that they lent them even jewels of gold and silver. On the contrary, when God was provoked, it is said, Psalm. 105. He turned their heart to his people. As David then said, when Shimei reviled him bitterly, The Lord hath bid him: So when thou receivest any favor, any mercy from men, look up higher than men, The Lord hath bid him. Men's gifts are much rather God's gifts: yea even what those do for us, who are in the most endeared relations, and so have principles of nature to instigate them to help thee, yet thou art to look upon all their care and love as God's gift to thee. If thy parents have taken care of thee; if they have provided for thee; if they have looked to thee; though it was their duty, and they would have been unnatural, if they had done otherwise, yet do thou look upon it, as God's gift to thee. How many parents are given up to unnatural affections? How many love their lusts and their whores more than their children? So that spending all upon their pleasures, they regard not their children, but leave them in poverty and misery. Now it's God's gift to thee informing of thy parents heart to their duties concerning thee. Thus if wives love husbands, love children, all this is God's gift. Gerson relates of his parents, who desired to instruct him in this, that he had all things from God as a gift, that they made an Engine, whereby descended from above whatsoever he desired, or cried for, as if it came from God immediately.

Fourthly, Even those things that are brought about for us, by the art and skill of others, as well as their bounty, we are to acknowledge God the giver of them. Thus if Physicians by their art and skill have been a means to recover thee out of any disease, thou art to confess it God's gift. It was Asa his great sin, That he relied on the Physician in his disease, more than on God. And men think themselves bound to reward the Physician, to see he hath his fee; but how little do they think to glorify God, and to give him the praises due to his name? It is the midwives care and skill that brings the child into the world: yet we have David taking notice of God, as if he alone had done it, Psal. 22. 9. Thou art he that took me from my mothers womb; Thou art my God from my mothers belly. Oh how thankfully, how humbly should we live did we consider how we are compassed about with God's gifts? Every thing we enjoy is the gift of God.

Lastly, If all these things, that yet seem to be the proper effects of second causes, are yet the gifts of God, Then how much more are all those enjoyments, wherein man's wisdom and power cannot claim any work at all? Such are now all those favors of God in a temporal may, that are cast upon us without any care or providence of ours. That as God provided a wife for Adam, while he was in a sleep; Thus doth the Lord bring about many providences of love for his children, that they never thought of, that they could not in the least manner imagine. To this head we may refer Paul 's mercy in the Text. It might well be called a gift, because he was pressed above strength, and had no hope of life, yet even then God did deliver him. Such mercies also must needs be God's gifts, which are bestowed upon us while we are asleep, while all the senses are locked up; our preservation then from outward dangers, yea, and from many other ways, which might be our death or ruin, when we have no use of reason to prevent them, they must needs be God's gift. And lastly, All the providences of God to us, while little children, having no wit or power to help ourselves, but exposed to danger every way, all these were the gifts of God. But who doth with thankfulness remember and meditate upon God's mercies to him, while a little child, when he did eat, and drink, and play, and thought of no God, yet even then did God vouchsafe mercy to him? David did acknowledge this, Psal. 22. 9. Thou didst make me hope, when I was upon my mothers breasts. David was a sucking child then, he could not put forth the actings of hope, or any grace at that time, but [I] meaneth God was he that did then support and preserve him, though he did not know of it. Thus you see, that if you let your thoughts run over all the good things you enjoy, let them come in what channel they can, yet they are all gifts from God. So that we are to overlook all natural causes, all means, all men, all our own wisdom, and labor, and take them from God's hand alone. That which David saith in reference to the creatures, belongeth also to man, Psal. 104. 27. These all wait upon thee, that thou mayest give them their meat in due season; That thou givest them, they gather; thou openest thy hand, and they are filled.

Now the grounds why they are God's gifts are,

First, Because there is no necessity upon God, either natural or moral to vouchsafe them to thee. He is not bound to give th •… life, senses, wealth; there is no natural necessity, for he made thee out of his mere good pleasure, and he made thee a man, whereas thou mightest have been a Toad or a Serpent. Nor was there any moral necessity; thou doest not deserve anything at God's hand; thou doest not deserve a morset of bread, nor a drop of water; therefore all is the mere gift of God. It is his