Sermons preach'd upon several occasions never before published / by George Stanhope ...

SERMON XIII. THE CASE OF A Weak and Imperfect FAITH. The Scruples about it consider'd.

St. Mark IX. 24. Latter part.

Lord I believe, help thou my Ʋn∣belief.

MY design from these Words, was to treat of a Weak and Imperfect Faith and, in pur∣suance of that Design, I have already

assigned some Reasons for the weak∣ness of Faith, such, and so general, that all People will find themselves more or less concerned in them; which was my First Head.

My Second proposed to satisfy the Scruples of many well-meaning Per∣sons upon this occasion; by shewing, that those things which are frequently suspected, as signs of their having no True Faith, are really not so. Now, These being of Two sorts, Some, that proceed from a sight or an imaginati∣on of some Failings in Men's own selves; and Others, from the want of such easiness and peace of mind, as are supposed constantly to attend true Pie∣ty and Faith; The Former of these Kinds have been already consider'd particularly, and the Latter come now under our Examination, viz. Those Dissatisfactions, which are apt to arise from the want of such easy and peace∣ful Resentments of Mind, as true Faith, and that Piety which God ac∣cepts, are always supposed to produce.

Now of These I commonly meet with Two, which seem most to de∣serve our Consideration, And they are,

First, Mens doubting of their particu∣lar Election and Salvation; and Se∣condly, The want of those inward Joys, and that present constant peace of heart, which Religion is so often said in Scrip∣ture to cheer our Spirits with, and to re∣commend it self to us by.

First then, I shall endeavour to sa∣tisfy you, that for Men to doubt of their own particular Election and Sal∣vation (as that Phrase is commonly u∣sed) is not any Argument, that they want true Faith. Nor indeed could it ever have been thought one, if a sort of Vain Men had not led their Followers away, with a strange delu∣ding imagination, that it was One ne∣cessary part and Character of a true Belief in Christ, to perswade them∣selves of their own personal Election, and that it was impossible they should ever miscarry; So that not to rest as∣selves of their own Eternal Salva∣tion, is, (as they represent the mat∣ter) a Distrust of Christ's mercy, and of the Faithfulness of God to his pro∣mises, since his gifts, and his calling are without Repentance, and whom he once loveth, he loveth them unto the end.

Now when people are told in so ve∣ry confident and peremptory terms, that This is the Faith, by which they must be saved, and, that to question their own Eternal Happiness, is an un∣deniable proof, that no such thing be∣longs to them; And, when at the same time upon examination of their own breasts, and an humble sight of their many Failings and Infirmities, they cannot rest in all that fulness of assurance, but find some little Misgi∣vings and Fears mixed with their Hopes; We are not to wonder, if they lye under sad anxieties, and dis∣satisfactions, so long as they believe themselves wanting in a Condition, absolutely necessary to Salvation; But Such is not this positive Assurance, whatever is pretended; nor in truth can it be; as I hope to convince you in few words, and, by so doing, most offectually to put and End to all those Scruples and Disquiets, that are ow∣ing merely to this false presumption of its being so, and, that there can be no true Faith without it.

To believe, that God out of a gracious design to save Mankind from

Hell and everlasting Destruction, sent his Son into the World to dye for them; And, that All such as Believe and obey the Gospel, shall most cer∣tainly, by His merits, have their Obe∣dience accepted, and their Souls made eternally happy; This indeed is a true, and a necessary Belief; And to question This, is to distrust and dis∣honour God; It is to contradict his word, and to blaspheme his Truth. But for You, or Me in particular, to believe that We are of this happy number, This can never be required of us, as a positive Duty. Nor hath the Gospel enjoin'd it, any farther than, by the Testimony of our own Consci∣ences, and the word of God, we find our selves within those General terms, by which the Gospel promises Salvati∣on to Mankind at large. And you will, I think, agree, that, even in very Good men, it cannot be expected This should amount to a positive assu∣rance, when you have considered the following Arguments.

As First, It is not possible, I conceive, to reconcile such an absolute assurance with Fear. And yet the Gospel plainly

propounds this as a proper, and very powerful motive to a Christian's Obe∣dience, For however that may have been run down, as a Spirit contrary to the Genius of the New Covenant, and the New Creature; yet it is not plainer, that the Old Testament pla∣ces the beginning of Religious Wis∣dom in the Fear of the Lord, than it is, that the New attributes the very finishing and Excellence of it to the same Affection of mind; and makes the very Mercies of God in Christ a foundation for it. For so St. Paul advises the Corinthians, (2 Ep. Chap. VII. v. 1.) Having therefore these pro∣mises, dearly beloved, let us cleanse our selves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God. Where, it is plain, he spoke not to Novices, or to such as were to make their first feeble Essays by the help of this, and then pass on to some Nobler Motive; but he expects that they should complete their Duty, and become perfect by That. A Vertue so far from being inconsistent with Gospel∣mercies, that they are exhorted to fear for that reason, because they had such gracious promises to depend up∣on.

The same Apostle commands his Philippians, to work out their Salvati∣on with fear and trembling; that is, in an awe of God's Justice constantly upon their minds; a constant Dread of his Vengeance, and from thence an Anxious Care to please him. And yet all this is not a Spirit of Bondage; for That could not stand with having received the Spirit of Adoption; as these Philippians had; who are accor∣dingly encouraged to this diligence in the next verse, from the consideration of God's Grace, whereby he works in men both to will and to do, of his good pleasure. Nor may we say, (as some fondly do) that the Love of God is cooled by such a principle, since our Blessed Saviour himself hath recom∣mended the highest Act of Love, that men are capable of, no less than suf∣fering Martyrdom it self, and laying down our lives for his sake, from the same motive, Thus he hath chosen to do to his beloved ones, (Luke XII. 4. 5.) I say unto you my friends, be not afraid of them that kill the Body, and after that have no more that they can do; But I will forewarn you whom ye shall fear; fear him, who after he hath killed,

hath, power to cast into hell, yea I say unto you, fear him. How often are we called upon Take heed lest we depart from God, Not to be † high∣minded, but to fear, lest the branches of the Olive be cut off, after they have been grafted in, and others be taken in their stead; and to beware of temptation, lest he ‖ who thinketh he standeth, and trusts too much to his own bottom, happen at last to fall. Now if any Man can discern, how such a Fear as this can agree with a full and undoubted perswasion of ones own particular Election and Salvation, then he may allow every Misgiving of this kind to be a Want of Faith. But, if being afraid, and being certain of the self same thing, at the same time; If trembling for fear we should mis∣carry and offend, and knowing that we cannot possibly miscarry; If taking heed lest we fall, and yet being obli∣ged to believe that God can as soon cease to stand as We; If these things I say, be not Contradictions to all Ex∣perience and Common Sense; I must own I do not know any thing that is. And then it follows, that the Gospel, which commands such an awful dread

of God, and fear of our own Safety as we have seen; cannot command such an assurance, as is inconsistent with that fear, and must needs destroy it. Consequently then those doubts, which prove the want of such an ab∣solute assurance, do not prove, that the Person who labours under them, wants true Faith, or any qualification requisite for a Christian Life here, and Heaven hereafter.

Let it be considered, Secondly, That Such a positive Perswasion as This cannot be required as a necessary act of saving Faith, because the Promises of Salvation are themselves Conditional, and one of those Conditions is Perse∣verance. The marks, which St. John hath given to judge our State by, are such as these, He that hath this hope in himself, (that is, the hope of seeing God as he is, and enjoying his blessed presence for ever in Heaven) purifieth himself, even as he is pure. † In this the children of God are manifest, and the children of the Devil, He that doth not righteousness is not of God. And the same Apostle declares in the First of that Epistle, that though he wrote

to them on purpose that their joy might be full, yet all the comfort he could give them was this, that if we say we have fellowship with him, (i. e.) with God the Father and the Lord Jesus Christ, and walk in darkness, we lye, and do not the truth. Our Life, we know, is a Condition of Discipline and Tryal; and what Difficulties and Temptations may still await us none of us all can tell. A good man may look back upon that part already spent with great Comfort, and a Holy Trust; But when the Best of Men look for∣ward, all they can do, is only to hope well, and resolve well, for the time to come. And alas! How many of our most likely Hopes have been defeated? How many of the Purposes, which we made in the Sincerity of our hearts have been broken and baffled hereto∣fore? And can we then be certain, where all we can do is to pray, and to intend, and to endeavour well; that is, to do again, what we have done perhaps a thousand times alrea∣dy, without Success? If our Resolu∣tions indeed be stedfast, if our good Intentions be accomplish'd, upon this Condition we are infallibly sure; But

can we be infallibly sure of the Con∣dition it self? Dare we depend upon our own hearts, which we have found treacherous so often before? and not doubt our frail nature, or remember our many infirmities? This sure, were strange Stupidity, strange Considence, strange Forgetfulness. In a word, Un∣doubting assurance is only for Them that have finished their warfare, and come to receive their Crown. But in those who are still in heat of action, and have many sharp conflicts yet to undergo, many difficult Passes, and Ambushes to fight their way thro', it is too great a boldness, too great a folly, to sing Songs of Triumph to themselves, before the danger of the Day be over. It is encouragement e∣nough to strive lawfully, that in God's due time we shall be sure to reap, if we faint not. And if some fears of loosing the Prize, be mingled with our Hopes, these will but quicken our Care the more. But He that demands to have his Wages made over to him irrevocably, before his Services have given him a Title to them, is an Inso∣lent Servant. He, it is to be suspect∣ed, does not ask a Security, to sup∣port

him in the Hardships of his Du∣ty, but rather to indulge Carelesness, and cherish Presumption.

But to silence all Scruples in one Word I observe, Thirdly, That such an assurance as we have been treating of, not only is not, but that it can∣not possibly be, that Necessary Christi∣an Faith commanded in the Gospel. For we are told, times without num∣ber, that by Faith we are saved, and consequently whatever Faith is, till we have it, we cannot be in a Condition of being saved. But now, if this Faith consist in a peremptory perswa∣sion and full assurance of our own personal Salvation, then it follows, that we must believe, and be assured, that we are in a State of Salvation, be∣fore we are really so. Now this is manifestly absurd, and makes what such Men call Faith, to be in Effect no other than Ignorance, and Pre∣sumption. And, on the other hand, If a thing must actually be, before we can be assured that it is; then we must be in a State of Salvation before we can be assured that we are so; and consequently That Faith, which puts

us into that State, cannot be a full and undoubted perswasion of our be∣ing in it already. And then, I am sure, there is no reason to disquiet our minds for any such Doubts or Misgivings, as proceed not from any distrust of God, but of our selves; such as fear always, because they al∣ways dread an angry justice, and the danger of offending a good and a Ho∣ly God. These Doubts may argue Modesty, and Humility, but are by no means to be lookt upon as a con∣stant mark of Infidelity, or such a De∣fect in Faith, as should endanger our Souls, or give them any disturbance with regard to their Condition in the next World, merely upon this Ac∣count.

There remains yet One Objection more to be satisfied, which Men are apt sometimes to make against the rea∣lity of their own Faith; and This is derived from the want of those in∣ward Joys, and that present peace of heart, which a true Piety, such as God accepts, and approves, is supposed always to pro∣duce in the Breast of every sincere Be∣liever.

Among the many Excellent Motives, whereby it hath pleased God to in∣vite us to a good Life, None, which concern our present happiness, is more engaging, than that Tranquility of Mind, and those sweet Overflowings of Pleasure, which the sense of God's Favour, and the grateful remembran∣ces of having done well, entertain Good Men withal. And, besides, the particular Ordinances of God to re∣ward his Servants with these present Satisfactions, there is somewhat in the very nature of the thing, so agreea∣ble, so constant a relish of Virtue, to soften the difficulties of it, that a man may well be tempted to suspect him∣self, when he reaps no sensible delight from his endeavours to act worthi∣ly. But yet sometimes so it happens, that this Joy is either withheld, or the sense of it intercepted, and yet no uncomfortable Conclusions, how colourable soever, can with certainty be gathered to our prejudice, and that particularly upon these follow∣ing Accounts.

First, Though this pleasure of Mind, be a Common, and most usual,

yet it is not a necessary and inseparable Attendant upon well-doing. We find therefore St. Paul praying for the Romans, that God would fill them with all Joy and Peace in believing, which shews plainly, that these are Gifts and Graces, by which God encoura∣ges his Servants, and renders their Du∣ty easy to them; But, had these been absolutely inherent in Faith, it had been a very vain thing to have prayed for them; for then they must have enjoyed those Blessings, from the mo∣ment of their embracing the Faith, and in proportion to their Zeal in as∣senting and living up to it. And how odd had it been to beg, that They might have joy and peace in be∣lieving, when at this rate they could not possibly believe, but they must have Joy and Peace?

And therefore, when we see such things made the Subject of a Petition to God, we may be sure, they are not any necessary ingredient of Faith, but something additional and accidental to it, which may be withheld, or may be granted, at God's good plea∣sure; and without which the Virtue

itself may subsist, and continue en∣tire.

Secondly, These Comforts God some∣times does actually withhold, for our greater advantage. How frequent are the Complaints in Scripture of God's hiding his Face from his Servants? how vehement the Supplications for the light of his Countenance to shine out upon them? And this putting himself behind the Cloud, as it were, is by no means a constant effect of his Displeasure, but a necessary Discipline and Check upon them that are left in that dark disconsolate Condition. He knows how apt our Joys, even upon Spiritual Accounts, are to over-set us; how any inward Gaiety of heart swells and makes us giddy; And therefore these Dejections are of no less use to contain some in their Duty, than the contrary Comforts are to encou∣rage and support Others. 'Tis the Wisdom and Goodness of his Provi∣dence, to keep the Sins of one Peni∣tent, and the Image of an angry Ju∣stice before his Eyes, that a longer Re∣morse may effectually humble him, and prevent a Relapse; No less than it

is, to sustain Others by the ravishing Ideas of his Mercy, that These may cheer the faint and feeble, and res∣cue them from Despair. He best knows our Tempers, and what Remedies and Diet are proper for the several sorts of them. Those, whose distres∣ses require it, shall have Angels Food and Meat enough; Others, who are not to be trusted with such delicious fare, shall be fed with the Bread of Affliction, and have plenteousness of Tears to drink. And this severe dispensation, if rightly improved, so as to keep us low, and wean us from the World, and inflame our Zeal and Devotion to seek God's Face more earnestly, will at last break forth in marvellous Joy, and, like a Cloudy Morning, burst out into a warm and glorious Day. The Sun of Righteousness will not fail in his due time to shed his refreshing Beams upon our Head, and double the bles∣sing, and recompence all the past long Night, by rising, not with comfort only, but which is more desirable, with healing under his Wings. For this tryal of our Faith worketh patience, and if patience have her perfect work, then (St. James tells us, Jam. I. 4.) we

shall be perfect and entire, wanting no∣thing.

But Thirdly, To speak my thoughts freely on this occasion, I am clearly of Opinion, that the most usual Cause of these Scruples is Melancholy, and a diseased Blood. When the Spirits are low and sluggish, and depress the mind, then every thing looks black, and dismal; and the distempers of the outward Man, are mistaken for the desertions of the inward. The Un∣derstanding is disturbed, and the Ima∣gination so blotted and stained, that it makes a false Medium, and nothing appears in its true shape or colour. In this confusion Men are the most un∣qualified that can be, to make any judgment concerning the State of their own Souls. They cannot be brought to believe themselves such as they are, and they run away with strong noti∣ons of their being such as they are not. Examine what Ground they have for their lamentations, what grievous, wilful, and habitual Offen∣ces they can accuse themselves of, which should justify their Terrors, and provoke God to forsake them;

yet still, though their Consciences condemn them not, all comes to one, and lost they are sure they are: Though Others, who see their Condition with∣out prejudice, and weigh it imparti∣ally, are assured both from Scripture and Reason, that it is not, cannot be so with them. So impossible is it sometimes for a Man to know himself, and so exceeding deaf does this un∣happy Complexion render Men, not only to all Comfort, but to all man∣ner of Reason and Argument. And, which is yet worse, Religion it self suffers by this means, and the Reputa∣tion of its Joys and secret Compla∣cencies is severely reflected upon by the Ignorant; (though most unjustly) when We, who are Ministers of the Gospel, do not remove these dismal Agonies. Whereas, in truth, they are no part of Our Business, but require Physicians of another Kind: and that which commonly passes for Trouble of Mind, and a wounded Conscience, is no Malady of the Mind at all, nor capable of being cured by all the Balm in the Spiritual Gilead; but purely a Bodily Distemper, and only to be composed by Bodily Applications.

So that, Fourthly, For the Vindica∣tion of God's Truth, we must observe; That these Promises of inward Con∣tent and Satisfaction to Good Men, are to be understood, as all those o∣ther Promises of Long Life, and Health, and Riches, and Prosperous Success, and every Temporal Blessing: That is, So as to be true for the most part, and except some better thing be given in their stead: But not so universally true, as to admit of no extraordinary and reserved Cases; nor to oblige God never to send Trouble of Mind, or any other Afflictions, upon his best and most beloved Servants, when he sees this most expedient; Profitable for the Tryal and Increase of their Vertue and Patience, or any otherwise more for the Eternal Good of their Souls.

Thus it appears evidently, That, the Joy of Well-Doing does not always accompany the Action it self. Sometimes it is separated from it by God, who sends this Anguish and Tribulation of Spirit, and consults our Advantage by these unpleasant Me∣thods; And sometimes an unhappy Constitution sheds its Venom upon the

Mind, and imbitters all its Reflections upon it self: But, however that be, since the Pleasures and charming Sa∣tisfactions of Holiness may be some∣times missing; And since these Ways there are, at least, of taking them from us, the Consequence is undeni∣able to my present Purpose, viz. That those inward Disquiets ought not to drive us to any distrust of Mercy, or Despondency of our own Eternal Wel∣fare. That Comfort and Safety do not always dwell together; and we argue wrong, if we make the Want of Peace and Joy in believing, a Proof of our not believing at all.

III. And now at length I am come to my Third and Last Thing proposed from the Text, which is, To lay down some Rules, whereby the Weakness of Faith may be distinguished from the Want of it; and, how any Man, by examining his own Conscience, may discern whether his imperfect Be∣lief be consistent with the Terms of Salvation or not.

The Necessity of having some such distinguishing Characters is very great, because what I have said upon the

Former Particulars is only designed to prove, That the Imperfections of our Faith are not always our Faults, but now and then our Misfortunes. This was a Support due to the Integrity and honest Endeavours of some Me∣lancholy good Persons. But, when I urge thus much on Their Behalf, my Meaning is not, to encourage Others in their Security, who ought to be deje∣cted, and yet are not. Some Cases give Men unnecessary Trouble, and scare them with imaginary Dangers: Others carry just Fear in them, and open all Hell, to Men so stupid and blind, that that they cannot, or will not see it. So that it is of mighty Consequence, to open the Eyes of both Those sorts of Persons; and to set each of their Cir∣cumstances in a true Light, that the One may be awakened from his frightful Dream, the Other from his pleasant de∣luding One; The Sorrowful rejoice in the vanishing of his Sorrows, and the Sinner have no less Cause to do so, in the timely Sight of his Misery, and happy Care to prevent it.

This were a Work well deserving a larger and more particular treating, than I am now able to allow it; but

however, some few General Observa∣tions carefully applied, and compa∣red with what hath been said on the Two former Heads, will be a sufficient Direction to us in this Affair.

First, Such Imperfections in our Faith are very agreeable with our Safe∣ty, as we our selves have not volun∣tarily contributed to. There is, as I said formerly, a Defect in Believing, which proceeds from the Mysterious Nature of the Doctrines propounded to us, and the Shortness of our Un∣derstandings, which are not large e∣nough to comprehend them. And this is such a Defect, as Nature and not We are accountable for. But there is also Another, which Men make this only a Pretence for, and That is wholly their Own. For, though we are not able to conceive every Article of the Christian Religion distinctly, and to render a Reason of every Ni∣cety that captious Disputers may load it with; yet, unless there be some Un∣fair Dealing, of which we are Guilty to the blinding of our own Eyes, there is enough to be discovered for the Conviction of our Judgment, and bringing us into the Obedience of

Faith. Now indeed, if we first con∣sult Flesh and Blood, and take a pre∣judice to Religion, because itabridges us of some Pleasures, and claps a se∣vere Restraint upon some Appetites, and expects that Humane Discourse should submit to Divine Revelation; Upon These Terms, the Success of our Study in it is not like to be very great. But then the Disappointment is entirely from our selves. For, when Men thus pos∣sest pretend to examine, and give off dissatisfied, it is because their Minds are bribed and byassed against the Cause they undertake to judge. Al∣mighty God does indeed declare Truths of a more elevated kind; but the Principles he requires us to pro∣ceed upon are the same: And he gives Men leave to use all Arguments, that they think reasonable in other Cases, provided they will but yield their As∣sent upon equal Terms. But if a Man resolve beforehand, not to allow, that God can be Wiser, or Greater than himself; if no Authority shall suffice to prove, that any thing above the reach of his own Reason ever came from Heaven, but all Mankind shall be esteemed Lyars, rather than that

Idol within his own Brain; if he discern beforehand, what Engagements these Doctrines, when allowed, draw him into; and cannot away with the Absurdity of a Practice contradicting his Profession; and upon that Account will not enslave himself, nor tye up his own Hands; This alters the Case extreamly; These are not Difficulties of Nature's but our Own making. God will vindicate his Institution and his Truth, in severe Vengeance upon such perverse Wretches, and make a just Difference between those that doubt, because it is impossible for them to know perfectly; and them that di∣spute and oppose, because they are loth to find the Truth; slack to consider, and unwilling to believe.

Secondly, Another very distinguish∣ing Character of this imperfect Faith, whether it be agreeable to the Terms of Salvation or not, is the Humility, or the Pride of the Man's Heart. For, where a Person is modest, and thinks meanly of himself, he will see, and bewail, and diligently endeavour to redress, the Grievances and Infirmities of his own Mind. His Ears will be open to Instruction and Reproof; his

Understanding will not disdain to captivate it self to the Wisdom of God, nor blaspheme and rally the In∣spirations of the Holy Ghost, nor ar∣raign all sober Christians of Creduli∣ty and Madness, for submitting to a Voice from Heaven, the Testimony of Miracles, and the united Consent of the Church in all Ages. He studies the Scriptures reverently; confirms himself in what Reason may attain to, and what it cannot, he silently adores; His Ignorance is not wilful and affe∣cted, but he is ever desirous of better Information; and, in the mean while, submits quietly to the Determination of his Superiors, in disputed Points, rather than he will disturb the Peace and Order of the Church, for the sake of Contradiction, or the Itch of ad∣vancing any particular Conceit of his own. Such a Temper as This is high∣ly necessary and commendable, where no Man can know every Point of Re∣ligion perfectly, and but very Few have Advantages of examining nicely all that may be known. Now an Hum∣ble Spirit makes the best amends for such Disabilities in Speculation; And indeed, for all the Defects in Practice.

Because it keeps Men sensible of their Diseases and Wants, and best qualified to receive a Cure for them. Where∣as Pride, on the Contrary, not only makes Men Fools, but keeps them so. It fills them full of themselves alone, and never looks, but through the Magnifying part of the Perspective. It renders them deaf to all manner of Admonition, because it never suffers them to suppose they want any; And, instead of growing wiser and better, they are only exasperated, and har∣dened the more in their Folly. In short, take Faith in its utmost Lati∣tude, and you will find, in every In∣stance, the same Event with that which our Saviour hath described in the Pa∣rable of the Pharisee and the Publi∣can. He that descends into his own Breast, and sadly reflects on his Un∣worthiness and Deficiencies: that la∣ments, and condemns himself with a God be merciful to me a Sinner, or, as in the Text, cries out with Tears, Lord help my Ʋnbelief, is likely enough to go down to his House justified. † The Meek will God guide in Judgment, and the Humble will he teach his Way. But when once a Man is come to a God I

thank thee, that I am not as Other Men are; when he is blind to his Own Fail∣ings, and rips up those of Others, to shelter, and excuse his Own; This Man's Unbelief is not through Weak∣ness, but through Perverseness and Choice. He continues ignorant and wicked, because he will not learn; And there is no Remedy, but continue so he must; because he thinks himself too wise and too good to be taught, and admonished. His desperate Con∣dition is well observed by Solomon, Seest thou a Man wise (he might have said, holy too) in his own conceit, there is more hope of a Fool, or of a pro∣fligate Sinner, than of him. The One labours under a more raging and a more scandalous Distemper indeed; but the Other is poison'd secretly, and so fond of his Disease, that he hates his Antidote, and obstructs all the Methods of Recovery.

But Thirdly, The Weakness of Faith, and Defects in Practice are known to be consistent with Safety, or other∣wise, by the Ʋse or the Neglect of proper Means to strengthen it. For it is not enough, that we have not wilfully contributed to our past Fail∣ings

nor yet that we lament or are seriously concerned for our present, unless to both these we add Vigilance and care, to prevent those that we are subject to, for the future. He that feels himself perplexed with Doubts and Difficulties in Religion, must ask Wis∣dom of God, and labour after it with Meekness and Diligence. He that finds his Faith weak in influencing his Pra∣ctice, must take all Opportunities of fastening good Principles on his Mind; and continually quicken and rouse himself up by Holy Motions and Re∣membrances; and drive the Impres∣sions deeper, that they may be ever present, and ever vigorous, to draw out into use, and ward off every Tem∣ptation that besets him. The Man that languishes in his Devotion, must raise and inflame his Zeal, by all ne∣cessary Preparations to Prayer; by se∣questring himself from Business and Care, as much as Conveniently he may; fixing his Mind with Reverent Apprehensions of the Majesty he kneels before, and the infinite Importance of the Blessings he prays for. He that re∣pents, and thinks his Regret for past Offences less afflicting than it ought,

must work himself into as deep Re∣morse as possibly he can; And express his Sincerity and the Sense of his Soul, by sorrowing in Proportion for his Sin, as Nature determines him to do upon Other Occasions of Grief and Sadness: And so of the Rest of the Cases mentioned heretofore. For, tho' God make Allowances for Nature and unavoidable Infirmities; yet he ex∣pects we should not improve these into Wilful Transgressions and Habits of Vice. But on the contrary, that we withstand and strive against them; and proceed as far as we can, toward the correcting and curing of them. He does not expect, that every Man should be equally Knowing, or equal∣ly Considerate, or equally Devout, or Contrite; But he requires, that E∣very one should know as much as he can, and make his Belief as practical and effectual as he can, and Pray as fervently, and do Good as delightful∣ly, and Mourn for his Wickedness as affectionately, as he is able. For, This is the only Mark of our Integrity, and that which will take off all the Mis∣chief of corrupt Nature, not to make our Misfortunes a Pretence for real

Faults; nor, from the necessary Imper∣fections to which we all are liable, to take occasion of Transgressing per∣versely, and covering our own Care∣lesness and wilful Neglects.

And to all these things we must add a Fourth Sign, which is, Frequent and earnest Applications for Strength and Grace, to Him who is able to support and perfect us. To our Lord there∣fore we should come; And, if we be Sincere, we shall come (like Him in the Text) with strong Cries, and vehe∣ment Contention of Heart and Voice. We shall beg his Assistance against our Failings, and his Comforts against our Sorrows and sad Misgivings of Heart; that he would protect us in our Dan∣gers and Temptations, and give us a right Judgment of his Dealings with us; that he would scatter our Doubts and Distractions; and dispell those Clouds, which intercept the joyful Light of his Countenance from us. And in all these, and in all other Instan∣ces of a weak Faith, Lord, we believe thou canst, and therefore we pray, that thou of thy Goodness wilt help our Ʋnbelief; stablish, strengthen,

settle us in thy Truth: Yea, We be∣seech thee good Lord, that it may please thee to strengthen such as do stand, and to comfort and help the Weak-hearted, and to raise up them that fall, and finally to beat down Satan under our Feet. Amen.

Notes

• Ps. cxi. 10.
• Phil. II. 12, 13.
• Phil. II. 12, 13.
• Heb. III. 12.
• †

  Rom. XI. 20.
• ‖

  1 Cor. X. 12.
• 1 John III. 3.
• †

  1 John III. 10.
• 1 John I. 4, 6.
• Gal. VI. 9.
• Rom. XV. 13.
• Luke 18. 9.
• †

  Psal. 25. 9.
• Prov. 26. 12.