keeps a record of gleaning of barley', dipping in vinegar, of a cake of meals, of a table, a stool, and a candlestick; and esteemeth himself a debtor for such poor things, as men scarce value for ordinary courtesies;-who would not put forth all his strength in the service of such a Lord, who takes notice of the least that can be done, who rendered robes for rags, crowns for crumbs, turns out water into wine, gives a weight of glory for light afflictions, and eternal wages for a little momentary service?

Now in that this good man doth, as often as he makes this prayer, make mention of God as his God; "Remember me, O my God;" we may from thence certainly infer, that, by this consideration, he had been greatly animated in his undertakings, by which he was so much comforted in the review of them, and encouraged to pray for a merciful reward unto them. And this leadeth us unto three observations, which I shall but name.

I. That a sound faith and particular interest in God as our God, is a special principle to quicken us in great and honourable undertakings. It set Nehemiah at first to improve his relations unto the King of Persia, for the good of his people, and the city Jerusalem; (Nehem. i. 11, and ii. 4, 8) and by the same argument, he encouraged the people to valour and resolution. (Nehem. iv. 20) The church professeth, "That in the name of their God, they would set up their banners." (Psalm xx. 5) David went unarmed, in the confidence of that name, against Goliath, because God was the God of the hosts of Israel. (1 Sam. xvii. 45) In all their marches and motions in the wilderness, this was their comfort,-That they had a God, which went before them as their captain, who was able to scatter all their enemies. (Numb. x. 35, 36. Psalm lxviii. 7, 8) In this confidence Asa and Jehoshaphat applied themselves to God as their God, and went on with courage and comfort against huge armies of enemies. (2 Chron. xiv. 11, and xx. 6, 7, 11, 12) By this faith, "Gideon, Barak, Samson, Jephthah, David, subdued kingdoms, obtained promises, stopped the mouths of lions, quenched the violence of the fire, escaped the edge of the

Ruth xxviii. 9, 14. iv. 8, 9, 10.

• 1 Kings xvii. 13, 15.

t 2 Kings

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sword, out of weakness were made strong, waxed valiant in fight," &c. (Heb. xi. 32, 34)

1. Faith is an active and working grace:" "remembering your work of faith," saith the apostle. (1 Thess. i. 3) It will not let men be idle or unfruitful. (2 Pet. i. 8) It knows what a back and strength it hath in the truth and power of God, through whom it can do all things;' (Phil. iv. 13) and thereupon what it findeth to do, it doth with its might.

2. It is an heroical' grace: as the philosopher saith of wisdom ; that it is ἐπιστήμη τῶν τιμιωτάτων, “ the knowledge of the most honourable things;' so we may say of faith, that it undertaketh the most honourable things, eyeth great objects, pursueth great ends, looketh upon all things as possible; (Mark ix. 23) and therefore is not dismayed at any. What an heroic faith was that of Joshua, whereby he prevailed with God in prayer, to stop the course of the sun and moon, while Israel was avenged on their enemies! (Josh. x. 12) And though, ordinarily, faith be not a faith of miracles, yet it hath a nobleness and a greatness in it, whereby it can, in the assurance of its interest in God, set upon great actions which are conformable unto his will.

3. It is a valiant and victorious grace; is not afraid of men or devils, when it hath made sure of God. It quencheth the fiery darts of Satan ;-it overcomes the world. One David, having God for his God, was not afraid of ten thousand of armies of men; (Psal. iii. 6, and xxvii. 3) by his God" he can run through a troop, and leap over a wall, and break a bow of steel.” (Psal. xviii. 29) Nothing is invincible to faith it can level mountains: (Zech. iv. 7) it can more than conquer greatest difficulties. (Rom. viii. 35, 37) As one man by an engine may move bodies, which an hundred, without it, could not stir; so, by the engine of faith, things are many times effected, which, to sense and reason, do seem impossible.

x Metaphys. 1. 1. z Credenda om

u Пloris égydtis åyabŵv Clem. Alex. Strom. lib. 5.-Per fidem Christi non sumus liberi ab operibus: sed ab opinionibus operum. Luth.-Est res viva, potens, operosa, &c. Luther. in Gen. 12. fol. 153. y Fides maxima et heroica operatur, Luth. in Gen. 29. nia sunt possibilia; fides facit ex eo quod nihil est ut sit, et ex impossibilibus facit omnia possibilia.—Figit cor in illud quod omnino eis absurdum et impossibile, contentum verbo, Luth. in Gen. 27. fol. 405.

4. It is a patient grace. It is not discouraged with every obstacle, nor dismayed with every terriculament, nor wearied with every encounter: but like box, or holly, and such other trees, retains its verdure in the winter, and holds out amidst all difficulties unto the end; knows how near the promised mercies are, and doth cheerfully press forwards towards them; says with those in the prophet, (Isa. xxv. 9) "This is our God; we have waited for him, and he will save us." Faith doth not suffer a man to draw back, but patiently to continue in well doing, that he may, after a little while, receive the promises. (Heb. x. 36, 39. Rom. ii. 7)

5. It is a praying grace: can, in every exigent and distress, call down invisible help from God. And none go with more vigour about any enterprise than they, who being backed with potent friends, and having free access unto great treasures are able, in any extremity, to attain the concurrent counsels and succours of others, to further their designs. The apostle bids us, by faith, to ask wisdom of God, that thereby patience may go through, and have her perfect work. (James i. 4, 5, 6) God hath honoured faith and repentance, in the gospel, above other graces, because they have a peculiar virtue to carry us out of ourselves in prayer unto God. And no graces do more promote great actions than self-denying graces, when men have ends and aids above themselves. Carnal ends, domestic interests, and private affections, do usually obstruct noble undertakings; because such men, as soon as storms arise, and difficulties shake them, forsake the proper and eternal merits of the business, and hold or alter their resolutions, according as their own personal hopes, or fears do dictate unto them. And therefore the best way to make strong and steady progress in any serious employment, is, to have God for our God, that, in every difficulty, we may be able to have recourse unto him for counsel, wisdom, succour, support; and may be strong in the Lord, and in the power of his might.

II. As faith is a special principle of action in great undertakings; so it is a special ground of comfort in the reviewing of them. When we can say, "In this action, though full of many difficulties, yet faith in God as my God, hath upheld me, and carried me through it to the end: I have undertaken it, not in mine own strength, nor in the confidence of

mine own wisdom; but in a holy fear, and comfortable dependance upon God; I have aimed at his glory, and at public interest; I have not immixed nor interwoven in it, any carnal counsels, or sinful projects of mine own; I have laboured to keep a good conscience in doing of mine own duty, and have cast myself upon his holy providence for the event;" -in this case the Lord doth ordinarily return such an answer of peace, to works that are done in the fear of his name, by the rule of his word, in the comfort of his promises, and with submission to his providence, as that, one way or other, the heart shall be able to take comfort in it: for faith is a successful grace, and hath a promise of prospering. "Believe in the Lord your God, so shall you be established; believe his prophets, so shall you prosper." (2 Chron. xx. 20) By faith, Israel passed through the Red Sea, and saw the victory of their faith in the ruin of their proud enemies. (Exod. xiv. 30, 31)

If the Lord bless the undertaking itself, with the desired success, faith hath this comfort,-that it is a blessing received from the hand of a father, an evidence of his love, an accession unto the gift of his son, with whom he freely giveth all other things. It is the portion which God hath graciously given unto his servant ;-and though the thing given be good itself, yet the favour and blessing of God which comes along with it, is much more excellent: as the money in the mouth of the fish, or the pearl in the body of the oyster, is more precious than that which was the vehiculum of it.

a

And, on the other hand, if the Lord suffer not our labours to succeed, yet he is our God himself still, and all desirable good is eminently comprised in him, who is a God all-sufficient to those that walk before him, and are upright. Though he answer me not in the particular wherein I waited upon him, he ever answers secundum cardinem desiderii,' in such a way as is better for me: though the issue be not 'secundum voluntatem,' according to my will, yet it is ever ad utilitatem,' according to my profit and good. Paul had not the thing he expressly prayed for, to have the messenger of Satan depart from him; but he had a sufficiency of grace to

■ Aug. Confes. lib. 5. c. 8.-Bonus Deus qui non tribuit sæpe quod volumus, ut tribuat quod malimus. Aug. epist. 34. et Tract. 73. in Johan. et Tom. 7. lib. de unitat. Eccles. c. 19. et contr. Julian. lib. 5. cap. 4. et epist. 121. cap. 14.

uphold him, which was much better. And as a merchant is not angry with his factor, though he send him not the commodities he wrote for, if he send him those that are ten times more beneficial; no more is a believer displeased with the good providence of God, when he receives in answer to his labours and prayers, not what himself expected, but what God knew much better for him.

III. A special interest in God as our God, is a notable argument in prayer, for the obtaining of a gracious reward unto our sincere services: for, upon this ground, doth this holy man thrice desire to be remembered of God: and, upon this ground, did our Saviour teach his disciples to build all their petitions, by calling God our Father.' It is the prayer of faith, the prayer of a righteous man that is effectual; (James v. 15, 16) for the Lord will not hear those that regard iniquity in their heart; their prayer is an abomination. (Psal. lxvi. 18) The Lord is far from the wicked; but he heareth the prayer of the righteous. (Prov. xv. 19) ́

It is true, he is pleased sometimes to take notice of the cries and prayers of nature, and to return some answer unto them, that even wicked men may know that it is not in vain even for them to seek the Lord; and therefore such as their prayers are, such returns he is pleased many times to make unto them. So God heard the voice of Ishmael crying for water, and shewed Hagar a well. (Gen. xxi. 17, 19) He took notice of the humiliation of Ahab; and thereupon respited the judgement which he had threatened. (1 Kings xxi. 29) As Abraham, though he gave the blessing and the inheritance unto Isaac, yet he gave gifts to the rest of his children; (Gen. xxv. 5, 6) so the Lord, though he reserve his great reward for the heirs of promise, yet he leaveth not himself without witness even amongst others, giving such benefits unto them as they tender services unto him. They that give none but outward services, desire none but outward benefits; and according to the nature of their services and desires, the Lord answereth them with mere outward good things.

But the prayer of faith, pleading the great and precious promises of the new covenant, and calling upon God as a father, by the spirit of his Son shed abroad into the hearts of those who are heirs of promise, hath two great advantages above any other mere natural prayer: