IT is the speech of the Apostle not vainly boasting of his strength na­turall, but thankefully acknowled­ging the power of Gods grace in him.

And howsoever our small mo­dle reach not to this Apostolicall quantum, yet is it in some measure verified of all Gods children; They can doe all things through Christ which strengthneth them.

In the words, for order and more distinct handling, obserue foure things, 1. The blessing acknowledged; power and abilitie I can doe. 2. The extent of the bles­sing in the obiect; All things. 3. The fountaine of the blessing; Christ. 4. The continuall supply of the blessing, in the description of Christ by his effect; through Christ which strengthneth. Of the first [...], I haue strength to doe all things. Man in his naturals is [...], a creature made of frailties. View him in his anatomy, yee shal see nothing of moralities but meere privations. 1. Cor. 2.14. He knowes not nor can know the things of the spirit of God. 2 Cor. 3.5. He thinks nor can thinke as of himselfe a good thought. Rom. 8.7. Hee submits not, nor can submit to the law of God. Phil. 2.13. He wils not nor can will things pleasing vnto God. He grieues not nor cā grieue for the offence of God. He feares not nor can feare the displea­sure of God. Hee doth not nor can doe things acceptable vnto God. And yet of man reformed it is true; Hee can doe all things through Christ which strengthneth. By nature, im­potent; [Page 2]by grace, omnipotent, saith Ser. in Ca [...]tic. 85. Bernard: Ioh. 15.5. without Christ nothing; in Christ he can all things. I can doe all things. So mightie is God in mans weaknesse, able to enable the weakest creature, to the strongest perfor­mances.

Let me apply it thus. There are amongst vs at this day many strange and vnheard of opinions touching obsession & possession of mens bodies by Divels; some holding, as they thinke, not without probabilitie, that there is now no possession or obsessiō ordinary. Neither my Text nor purpose leades to discusse that controver­sie. But however that be, this once I am sure of; There are many hellish spirits whether possessing or infesting the soules of men. Wee read of Luk. 13.11. a spirit of infirmitie a woman was possessed withall; the weaker vessell, with a spirit of weaknesse. And this spirit is rife almost in all men professing Communion with Christ by his spirit.

There are some, saith Isay, Isai 5.22. mighty to drinke wine, & strong to poure in strong drinke. Reproue; These men so strong in lewdnesse, pretend for themselues infirmitie in grace; Beare with me; it is mine infirmitie. There are tongues, saith S ^t Iames, set on fire of hell. I haue heard, saith David, the blasphemy of the multitude. And who hath eares to heare, but hee heares fearefull oathes cōe out, as the flowers of speech, and the gracing praeludia of common conference? Reproue; What heare we, but infirmitie pretended? It is true, you say, swearing is nought; but beare with me, it is my infirmitie. Beloved in Christ Iesus; such spirits of infirmitie, are hellish spi­rits; Gods spirit it is a spirit 2. Tim. 1.7. of power. And where he dwels, either in Paul, or Cephas, they can doe all things. I freely [Page 3]acknowledge, there are infirmities in the strongest of Gods children; yea, if I said, all actuall sinnes of Gods children are in them infirmities, I should not much erre: but yet there goe many sinnes masked vnder colour of infirmities, which neerely lookt on, descrie themselues to be presumptious. Suffer mee therefore a little to de­scry vnto you, what are these infirmities that may stand with grace; what weaknesses those are, that are seene in these [...], these strong ones of the Lord. Besides these inevitable lustings of the flesh against the spirit, which no strength of grace in any, was ever able to suppresse: another sort of them there is, incident to Gods chil­dren; grosse and notorious sinnes in themselues, though in Gods children sinnes of weaknesse. You may thus discover them; Infirmities (I speake now of grosse, and notorious sinnes, that may deserue this favorable title of infirmities) infirmities truly so called, are vsually sins of incogitancie, besides the purpose of a regenerate Christian: &c.

Gal. 6.1. Tentatio fallie & praeoccupat nescientes. Aug. de peccat. merit & Remiss. lib. 2. cap. 2. If any be prevented, taken ere he is aware, in a slip of infirmitie, saith Paule, describing infirmities of Gods children: they are therefore vsually sinnes besides the purpose gene [...]all or particular. Such those of David, & Peter; infirmities no doubt in thē, though enormities in themselues▪ Davids adultery 2. Sam. 11.2. not thought of, before suggested. Peters deniall Mat. 26.35. purposed against; Though I should die with thee I would not deny thee.

Now when men shall plot iniquitie, and Mic. 2.1. fashion it on their beds; when, as Gen. 27.41. Esau, they hunt after opportu­nities, and purposely study how to compasse their notorious sins: these should not I dare cal sins of infirmity.

In sinnes of infirmitie, Premit & vr­get infirmos, Aug. qua supra. as the temptation is suddaine, so the consent not without some reluctation wrested from them, and ever there is more or lesse resistance be­fore consent. 1. Ioh. 3, 9. Hee that is borne of God sinneth not, nor can sinne. i. say some, not make a trade of sinning; say others, not sin to death; this I may adde, not with fulnesse of consent, not without some reluctation. And these sinnes thus striven against, are indeed infirmities in Gods children, how ever enormious in themselus. By the law of God, Deut 22.26, 27. a Virgin found in the field, suddainely and violently assaulted, if according to strength shee make resistance, crying out, and none neere to help her, in such case is reputed guiltlesse of the crime of forni­cation. And if we by violent assaults be withdrawne, striving to the vtmost of power receaved, to withstand, & yet fal; of such fals we may say as David, they are our infirmities. But if we shall wait for occasions, and bid welcome to opportunities; as the strumpet in Salomon, to her adulterous copesmate, Prov 7.15. I came forth to meete theo; I haue sought thy face, and reioyce that I haue found thee: such sinnes dare any call infirmities?

Sinnes of weaknesse, (I speake still of notorious and grosse sinnes) haue commonly for their ground, some strong passion in nature; something that is with nature very prevalent; as feare of death in Peter, of shame in David. That same which the Philosopher cals most ter­rible of all evils, prevailed with Mat. 26. Peter and overcame him; Iob. 2.4. skin for skin and all that a man hath, will hee giue for his life. and that shame, which ingenuous natures feare more then death, no marvaile, so prevalent with David. But what shall we say of sinnes abhorred of na­ture? [Page 5]that same vnmeasurable and Dutchmanlike drin­king? Of this shall we say it is an infirmitie?

4 Sinnes of infirmitie, as in their temptation they are suddaine and resisted: so in their loose, they giue farewell in bitternesse; they ende in mourning. Mat. 26.27. Peters bitter banning cost him bitter weeping: and Davids sweet sin was Psal. 51. sowerly sauced. Arist. Eth. 2.1 [...].

But when men Philip. 3 19. shall glory in their shame; & as the buyer in Salomon, It is naught, It is naught; but when hee is gone he boasteth: this I should never call a sinne of infirmitie.

5 Sinnes of infirmitie, are never sinnes of custome, Noesuit aliquae do ebrius, qud­vis absit vt fue­rit ebriosus. Aug. de peccat. merit & remis. l. 2. c. 10. yea seldome or never iterated (I speake still of grosse sinnes, notoriously knowne to be enormious:) but for­tification is ever there planted, where the breach hath once beene made. Of Iudah his incest we read, but with­all Gen. 38.26. that he never came more neere Thamar. Now whē men shall Isai. 5.11▪ follow drunkennesse; Prov. 23. vlt. seeke it yet still: howe shall we call these infirmities?

And as, for sinnes, they haue strength to avoid them; so for duties, they haue power to practise. The questi­ons that Christ propounded to the sonnes of Zebedee, if it be moved to any of Gods children, will receaue the same answere with the same or more truth. Mat. 20.22. Can you drinke of the cup that I shall drinke of? and bee baptised with the baptisme that I shall be baptised with? They answer, we can. Canst thou moderate thy affections? refraine thy lips? subdue thy thoughes to the obedience of Christ? Surely these (and what not?) can a child of God do in some measure. So that it is but hypocrisie, that pretends absolute disa­bility. [Page 6]And of the blessing acknowledged thus farre.

See we now the extent of the blessing in the obiect. All things. Strangely is Paules voice changed. In one place he thus complaines, Rom. 7.18. To will is present with me, but I finde no power to performe: yet here he triumphs; I can doe all things. We may thus reconcile them. 1. It may bee, that is a negatiue by comparison, as such are obvious every where in Scripture. And the meaning may bee, not that hee had no power, but none answerable to his will: as else where; Ioh. 9.41. If yee were blind yee should haue no sin .i. as Augustine, none in comparison, not simply none. And surely as in men aliens from the life of God, there is an endlesse desire to sinne, (which makes their punishment endlesse,) though their power in execution be re­strained: So in Gods children, though wee see some performances, more endeavours; yet endlesse desires, & never satisfied with their measure of obedience: they will, but finde no power answerable to their desire. Or 2 thus: To will is present, but [...], to goe through with the worke, Non ait facere, sed perficere bo­num, dug. Cont. Iulian pelag. l. 3. cap. 26. they find not. God having reserved perfection of power, to the world to come. All things. Pa­pists falling on this Scripture, infer presently a possibili­tie by grace, to keepe the law to iustification: for what should he want to righteousnesse, that can all things in­ioined in the law of God? Not to trouble you with that controversy at large, take only what may serue for loo­sing their hold on this Scripture.

Some here acknowledge vniversale accommodum; the vniversall particle, restrained to the particulars men­tioned. All things .i. all these things. And it is true, there are in Scriptures plentifull examples of such restricti­ons. [Page 7]But yet I see no great necessitie or warrant, in this place, to run to such limitation. This once I am sure of: the things here specified, are of as difficult performance as any, J knowe, in the whole circle of Christian duties. Aequabilitie in all states; what hath Christianity harder? Not to surfet of prosperitie; what temperance? Not to be deiected with abasures; of how great fortitude? And he that can these: may, without restraint, professe his power in all the rest.

Some therefore in this question thus distinguish performance of the law. It is of two sorts. One after legall rigour: another after Evangelicall mitigation. That is Rom. 8.3. impossible: for when Gal 3.10. one duty may not bee wanting, and Iac. 3.2. in many things we sinne all, who can by the law expect iustification? After Evangelicall mitiga­tion, it's possible to doe all things; yet not so as to be iu­stified thereby.

As 1. it is possible to loue the law & the duties there­in contained. Ps. 119.37. Lord saith David, how doe I loue thy law.

2 Possible to purpose obedience. Ps. 119.106. I haue sworne, and am stedfastly purposed, to keepe thy righteous iudgements.

3 Possible to desire obedience: Rom. 7.18. To will is present with me.

4 Possible to endeavour obedience: Act 24 16. Phil. 3, 13. [...]: I striue and wrestle with my Corruptions that I may keepe a good cō ­science.

5 Possible in a measure to performe obedience: for we haue 2. Tim. 1.7. a spirit of power.

6 Possible to 2. Cor. 7.11. grieue for defects. And this is accepta­ble performance at the barre of mercy: though such as cannot but dread the censure of exact Iustice, to which [Page 8]they are all liable, that seek iustificatiō by the law. Aug. de pec­cat. merit. & remiss. lib. 3. ad Calcem. Op­tandum est vt fiat, conandum est vt fiat, supplicandum est vt fiat: non tamen quasi factum fuerit confidendum est. O­thers thus; Acceptably we may; perfectly we cannot. And it is true there may bee acceptation where is not perfection; 2. Cor. 8.12. [...], the ready minde is accepted: and that of the Lord by the Prophet; Mal 3.17. I will spare, as a father doth his sonne that serveth him.

To which if I may adde one thing for explanation, I thinke the answere wilbe beyond exception. Consider we therefore in every christian duty, two things; 1. Rem, 2. Modum: the substance of the duty, the manner of do­ing. The things are al possible in a measure: and yet im­possible in that perfect, and full measure that the law requires. For Pro. 20.9. whose hart is clean? Or who dares Psal. 143.2. pre­sent his best works to be iudged without mercy? & ra­ther subscribes not feelingly to that vae of a father? Vae etiam laudabili vitae hominum, si remotâ misericordiâ dis­cutias cam.

But yet for the duties, some measure there is of sin­cere, and hearty performance. Bernard blasphemed not when he saide, Christ makes beleevers omnipotent. Ser. in Cant. 85. There is nothing (saith he) wherein the omnipotency of the word more shines, then in this; that he makes after a sort omnipotent, all that trust in him. All things are possible to a beleever. An non omnipotens cui omnia possibilia? Surely so is every beleeving new borne christian, in his kinde, omnipotent: not as God, with a trāscendent power beseeming the deity; but with all sufficiency necessa­ry to christianity. They can do all things.

Now brethren, if I had leaue, a little largely to apply [Page 9]this vniversality; me thinks it would not be hard by it to discover the hypocrisie of many, pretending vnion and communion with Christ. Iud. 12.6. Shibboleth never descryed so many Ephraimites, as this woulde hypocrites in the Church of God. Gell. Attic. noct. lib. 12. c. 1. Phauorinus in Gellius, seeing a nice mother willing to share her motherly offices betwixt her selfe and her nurse, thus angerly cries out; Quod nam inquit, est hoc contra naturam imperfectum & dimidiatum matrum genus? What a halfe kinde of mothers against nature is this; that brings forth, and forthwith casts frō her the birth of her owne wombe? Such a dimidiatum Christianorum genus, a halfe kinde of Christians, ye shal every where see; cut of shorter in their practise, then e­ver were the garmentes of Davids servantes by Hanun. Act. 26.28. Agrippa, as now the rate of christians goes, nere wor­thy a prime place in the Church of God; and Mar. 6.20. Herods many things might iustly require a preachers conni­vence at his incest with Herodias. But yet by Paules rule, neither better then hypocrits. 2. Reg 5.18. Naaman in one thing would be borne withall. And howsoever the Prophet speake peace vnto him, vpon hypothesis of his contrarie purpose: yet S. Iames is resolute; that the Iac. 2.10. willing bea­ring with our selues in one thing, argues a meere nulli­tie of sincere obedience. And what availes it, my bre­thren, whether covetousnes or prodigality, prophane­nesse or hypocrisie raigne in vs? whether on the right hand; or on the left; by overgoig, or vndergoing; we be deprived of salvatiō? There are many by-pathes mislea­ding a christian: but they meere all in one terme; the Prov. 16.25. issues of them all are the issues of death. What profits it to fly precisenes, and incurre profanenes? As if a man [Page 10]fled from a Lyon and a Beare met him, as the Prophet speakes in another case.

Yea this let me more say, could we go as farre in sin­cere practise, as the young man in the gospell went in prowde profession; Mat. 19.20. All these things haue I done, from my youth vp; and yet one thing wāting: those other things should no whit availe vs. Grace breeds no monsters: as it is not redundant in superfluities, so neither defectiue in necessarijs. 1. Cor. 1.7. You are behinde in no gift; it is the gene­rall description of every truely renued christian.

Wee haue many amongst vs in pretence new crea­tures: and yet well weighed, but monsters of new men. The good heart goes farre, when the whole outwarde man is vnreformed. I know it is true of the heart even in this second generation, it is primum vivens: but yet I could never finde a cleere fountaine, but the streames were also in some measure purged. Iac. 3.11. Can a foūtaine? saith S. Iames; and can Mat. 12.35. a good mā out of the good treasure of his good hart, but bring forth good things? The wa­ters of Bethel were naught & vnholesome; & the groūd by them made barren. What marvel? whilst the springs were filthy. 2. Reg. 2.21. But when Elisha had cast his salt into the springs; Thus saith the Lord, I haue healed the waters, Death shall no more come therof, nor barrennes to the ground. The heart vnsanctified, is no better then a sinke of vncleane­nes, alwaies foaming out shame and filthines. But when once the Lord hath seasoned the heart with grace, the streames that thence flow, are health and holines. Heb. 10.22. Whē the heart is sprinkled from an evill conscience, the body is al­so washed with pure water. And how many? alas, how many, bare tonguy Christians? Linguists only, in religion? [Page 11] Iac. 2.16. Be warmed, be filled, is all their charity; a little of the lan­guage of Canaan, all their sanctity. He is a monster in nature, that is bigger tongued then handed. And they are monsters in grace, whose tongues swel with prowd boastings of holinesse; and their right hands are right hands of iniquity. Beloved, heare Peters exhortation: 2. Pet. 1.5. Ioine to faith vertue, to vertue knowledge, to knowledge tē ­perance; &c: Virtutes christianae are Copulativae; and so lin­ked in amity each to other; that as Nami speaks to Ruth; Ruth 1.16. Qui vnam vir­tutem habet, Aug. ep. 29. where thou goest, I go; where thou dwellest, I dwell; no­thing but death can sever. So where one dwels, al dwell; where one is wanting, no one is obtained. Passe we vn­to the third member; the fountaine of the blessing.

I can do all things through Christ, &c. These are mag­nifica that Paule speakes of himselfe; and such speeches as these of himselfe, made Porphyrie charge him with the crime of boasting. But yet this shall ever be noted as the nature of thankfulnesse; It is willing to draw out received benefits to the vtmost extent; but still with re­ference to the praise of the bestower. I can do all things, but the fountaine of this power is Christ. So els where; 1. Cor. 15.10 I haue laboured more then all: yet not I, but grace which is with me. And what if we say with Bernard, we are not only Bern. de grat. & lib. arbit. operis ministri per effectum, but operantis quodam­modo socij per consensum. If this be withal acknowledged, that God Communicates the worke vnto vs, and that will and worke proceed from him.

Aug. de haeres. cap. 88. Pelagius in Austins old age, set this heresy on foot; that man in nature, as now borne of Adam, hath power of himselfe, to keepe all the Commandements. From him it should seeme the Greekes tooke their [...], [Page 12]and that naturall [...], selfe abilitie and sufficiency, which they dreamed to be in nature, even to things su­pernaturall, as beliefe and repentance. My purpose is not to run out into the large discussing of that contro­versie; this only, it will not be amisse to shew, how farre natures strength reacheth in moralities, and to what it extends not. This then I thinke may be granted to Pe­lagius, without any preiudice of truth. That naturall mē haue some kind of command over the locomotiue fa­cultie; and may doe the externall workes of piety to­wards God, and iustice to men, without any more then the generall influence of providence, or the common worke of Gods spirit, which is vouchsafed to hypocrits in the Church, yea to some heathen out of it. The Rom. 2.14. Gē ­tiles by nature .i. by instinct, direction, power of nature, doe the things of the law. I say not all things; I say not any thing in the right manner. Yet Seneca spake much, if performance were answerable: Si scirem Deos ignoscitu­ros, homines ignoraturos: tamen propter peccati turpitudi­nem peccare dedignarer: Were J sure of pardō fom God, and concealement from men; yet for the turpitude sin hath in it, I would scorne to commit it. Magna sunt haec in homine Philosopho: and a saying as neere as any to chri­stian sinceritie.

But yet if this be true, that principium & finis deno­minant actionem, the motiue and ende denominate the action: nature will never reach; I say not; to do al things, but not to doe any thing morally good, or acceptable to God. The principles of moral actions, that they may be acceptable according to the law, are two; Loue, and Dutie. Loue inclining the affections; Duty pressing the [Page 13]conscience. And how of loue to God we should do du­ties, that haue not had Gods loue shed abroad in our hearts, I know not: seeing Iohn saith, 1. Ioh. 4.19. wee loue him be­cause he loved vs first. And who ever could finde a natu­rall man so rectifyed; as that he performed his religious or civil offices, for conscience of God?

The end is Mat. 5.16. Gods glory. And if ever heathen or vn­sanctified men come thus farre, to such intention, Pela­gius shall soone be acknowledged a teacher of truth. Dulce & decorum, honestum and honorificum; Virtutes istae ta­li fine turpes & defermes. Aug. cont. Iulian. Pe­lag. lib. 4 cap 3. Non ossiciis sed sinibus a vitiis discernendae virtutes. Idem ibidem. vaine glory and eternitie of fame; these were motiues heathenish. But for Gods glory, who so findes in nature a desire to advance it; findes more then the Lord himselfe coulde finde in his most strict surview of man in his naturals: Psal. 14 2 3. There is none that vnderstandeth, none that seeketh after God. And what lacke Papists of Pelagianisme; that allow to nature a power dispositiue, and ability to prepare it selfe to regeneration? The Apostle, that Philip. 3.6. in nature went as farre as any; yet acknowledgeth all his power to proceed from Christ. And our Saviour himselfe, Ioh. 15.5. Without me yee can doe nothing; no, saith the Apo­stle, 2. Cor. 3.5. not thinke a good thought. And howsoever it bee true, Gods children haue power to practise: yet is the fountaine of all power Christ Iesus. On him first rested Isai. 11.2. the spirit of strength, and Ioh. 1 16. of his fulnesse wee all re­ceaue grace for grace; grace be it what it will bee; Eph. 4.7. ac­cording to the measure of the donation of Christ.

Now brethren beloved & longed for, what remains for vs: but Ps. 116.12, 13 to take the cup of Salvation, and giue thankes vnto the Lord? It is all the recompence the Lord expects from vs, for all the blessings he hath bestowed on vs. It [Page 14]may be, we can say, some of vs, that the bloody fluxe of naturall corruption is stopped in vs; we shall be vnthak­full, if we acknowledge not Mark. 5.30. the vertue to haue come from Christ. It may be, wee can say our lips are purged; that we can now speake to the praise of the Lord: but Isai would acknowledge Isa. 6 6. that the coale came from this Altar. It may be that we haue receaved Isai. 50 4. a tongue of the learned but can we forget that the Lord hath gi­ven it? It may be a spirit and power in prayer: but shall we not remember, that it is the Rom. 8.26. spirit that helpes our infirmities? Yea go over all the good things thou inioy­ost, thou shalt be forced to acknowledge Christ for the fountaine. And why may I not againe inferre; that see­ing our rivers flowe all from this sea, they should Ec. 1.7. the­ther return, as tributaries, whence they first proceeded? my meaning is, the guifts we haue receaved frō Christ, we should vse all Rom. 11. vlt to the honour of him from whome we haue receaved them. It is good in Christianity, in some sense, to circulate: and if in the vse of our guifts re­ceaved, we could make our whole life a circle, to close in the point whence it began, the motion were heaven­ly. This doe then. Marshall vp your graces that you haue receaved: set them as the Cherubims on the mer­cy seat, Exod. 25.20. each facing another, all with their faces turned to Christ. Zeale and knowledge, faith and charity, let each looke to other: knowledge, to direct zeale; zeale, to vse knowledge to the glory of him, that hath enlightned our eies to see, and enflamed our hearts to loue him in truth.

The last member remaines: the supply of the blessing in the description of Christ by his effect; Christ which strengthneth.

Christ strengthneth two waies: 1. by infusing habi­tuall strength; I meane, by giving the habits of graces whereby we are fitted to do all things required of vs to salvation, as faith, patience, charity &c. 2, by giving vse of these gifts, when occasion requireth. Both are here im­plyed; but this latter rather to be insisted on. Whence obserue two things: 1. the necessity; 2. the certainety of Christs assistence in practise of christian duties.

Necessity, even after grace received. So that when a man is indued with habituall faculties: yet is not he en­abled for any actuall performance without speciall as­sistence of Christ by his spirit. See Ioh. 15.5. Phi. 2.13. the places are known. No one act of faith, patience, chari­ty, &c. but hath neede of Christs speciall assistence for right performāce. Titus had received the habit of loue: yet 2 Cor. 8.16. thanks be to God (saith the Apostle) that hath put into the heart of Titus this care for you. Augustine speaks excellently to this purpose: De grat. & lib Arbit. cap. 17. sine illo vel operante vt veli­mus, vel cooperante cum volumus, ad bona pietatis opera ni­hil valemus. The altar of the sanctuary, at the base, had Lyons of brasse for supporters; It may be, as types of Christ, the Lyon of the tribe of Iudah, supporting vs in every particular action of worship acceptable to God. The church is described comming out of the wildernes of this world, Cant. 8.5. leaning on her beloved. Bernard is al­waies elegant; not alwaies apt: in this glosse, me thinks, aptnes and elegancie haue met togither; Frustra nititur si non innitur.

It is vaine to attempt one step without this staffe to leane on. Petrus ex egre­gio praesumpto­re creber nega­tor effectus. Aug ep. 120. Peters lamentable experience is evidence e­nough; presuming but a litle of himselfe, we know how [Page 16]fowly he fell. There is an heresie about providence, that God indeed giues to every creature the first power and ability of moving; but after that once given, affords no more but generall influence, for vsing the faculties received. The Lord confutes it in Ieroboam; 1. Reg. 13.4. stretching out his hand to smite the Prophet, but not able to pull it in. Not much vnlike is that heresie about the grace of God: that God indeed prevēts with grace, but needs not supply vs with grace subsequent for actuall perfor­mances. Would God our own dayly wofull experien­ces were not too plentifull confutation of this errour. Alas how often finde we it true, That we would doe good, but Rom. 7.21. evill is so present with vs, that we are not able to performe it? How many holy purposes faile of execu­tion, through Gods iust withholding his assisting grace for our pride and vnthankfulnes?

Whiles Moses was praying in the mount, at Iosuah his great battell with the Amalekites, his Ex, 17.12. hands grew feeble, and Aaron and Hur were faine to support them. Beloved, not Aaron and Hur, but Christ himselfe must support vs, if in any action we desire performance. This do thē, whether thou read, or heare, or pray, or practise, à Christo principium: pray Christ to strengthen, and giue ability for performance. That which remaines, I con­tract into this short compendium: We haue heard the necessity; see we now the certainty of Christs assistēce, in every necessary duty of christianity, our indeavours being adioined. Christ which strengtheneth; so certain is assistence where a christian indeavours.

And let it be our incouragement in all necessary du­ties, how difficult so ever they seem to vs. It is the fault [Page 17]of many to forbeare indeavours, thorough despaire of performance. And, as the sluggard in Salomon, we are ever in christianity fancying difficulties, a great deale more then the duties containe. A Lyon is in the way, &c. It is a sweet epithet here given to Christ: he is strong in himselfe, and giues strength to vs; 2. Cor. 12 9. my grace is sufficient for thee, and my power is made perfect in weaknes. What he commands as necessary to salvation, he enables in acceptable measure to performe by his gracious assi­stence.

I conclude all with that saying of Moses to the Isra­lites. When he saw them dismaid with the sight of the Aegiptian host, pressing so hard after to destroy them; Ex. 14 13.14 Feare not (faith Moses) stand still, and yee shall see the sal­vation of the Lord. So say I vnto you beloved, where­as you shall see the huge host of your rebellious cor­ruptions, threatning your overthrow and vtter destru­ction; yet despaire not of victory: Feare not, stand still, be of good Courage; yee shall see the great salvation of the Lord. None of them so strong; but by resistance, thou shalt be enabled to overcome: No duty so difficult; but Christ shall enable thee, in acceptable measure, to per­forme.