against the assaults, and temptations, and vanities, and casualties of the present life. And this is that which is meant here, "Uphold me," Lord, "that I may live." Now, this use of God's actual assistance by way of sustentation and protection, is necessary for us, upon three grounds; 1. Because of the natural changeableness of our spirits. 2. Because of daily assaults from Satan. 3. Because of the great impression which our temporal condition makes upon us.

1. Because of the natural changeableness of our spirits. Man, of himself, is an unstable creature. Take him at the best, he is but a creature; and to be a creature, and to be mutable, is all one. God found no stability in the angels; they are creatures, and therefore they might sin: God only is impeccable; and why? Quia Deus est, because he is God. But all creatures may fail: angels fell, and Adam fell in innocency; and how can we hope to stand, unless God uphold us? The best of God's children are often troubled with fits of unbelief and decays of love; their faith and love are not always at one stay and tenour, but sometimes more and sometimes less. David felt the waverings, and was afraid of himself; therefore saith to God, “Uphold me, &c., that I may live." And so all that have any spiritual experience, see that without continual grace they cannot live, and keep body and soul together. They find that often purposes and resolutions are upon them to those things that are good; but, within a while, their hearts sink again. Such is the inconstancy and uncertainty of their affections; now they hope, anon they fear; now a great flush of affections, anon dead again; now humble, anon proud; now meek, anon passionate; now confident, then full of fears and anguish; like men sick of an ague, sometimes well, and sometimes ill. What a Proteus would even a good man seem, if all his affections and passions were visible and liable to the notice of the world! None differ so much from them as they seem to differ from themselves: sometimes they are like trees laden with fruit, at another time they are like trees in the winter, which, though they seem to have life in the root, yet to appearance they differ little from those that are stark dead. Nay, in those very particular graces for which they are eminent, how have they failed! Abraham, that was the father of the faithful, so eminent for faith; yet in Abimelech's country he discovered much carnal fear (Gen. xx.). Moses, that was the meekest man upon earth, yet in what a froward passion was he when he struck the rock twice (Num. xx. 10, 11), and "he spake unadvisedly with his lips" (Psalm cvi. 33); which God took so heinously, that he only gave him a sight of Canaan, and would not permit him to enter. Peter is noted to have the greatest fervency and zeal of all the apostles (you know he had so much courage that he ventures against a band of men that came to attack Christ); and yet how was he surprised with cowardice and sinful fear at a damsel's question! And therefore we need this sustaining grace, and to go to God, "Lord, uphold me.' The wards of the lock are held up only while the key is turned; so God must uphold us, or we fall. Or let me express it thus, as meteors are kept up in the air while the sun stays, that which first drew them up must keep them up, or else they fall to the ground; so we sink presently, when this sustaining grace is withdrawn. Or as Moses, when he was but a while in the mount with God, how soon the people fell to idolatry! so, if God be but away, we shall be found as unstable as

water.

2. Because of the daily assaults of Satan. When a poor soul is gotten

out of his hands, he pursues them with continual malice (1 Peter v. 8): no less doth he aim at, than the utter destruction of our souls, and wrestles to recover the prey, to plunge us in that estate of misery wherein himself lies; therefore we must be defended and protected every day. When cities are besieged, they are not left to their ordinary strength and standing provision; but fresh supplies of men and ammunition are sent to their relief: so God deals with us. As we are unstable creatures, we need the continual assistance of God; for all depends on him, in esse, conservare, et operari. But here is another consideration to help to uphold us under assault. When the disciples were tossed to and fro, and shaken with sundry temptations, then Christ prays that their faith may not fail, begs further assistance (Luke xxii. 31); so, when Paul was buffeted by Satan, God makes him a promise of additional grace: "My grace is sufficient for thee" (2 Cor. xii. 9). We need further help from God, that we may stand against his batteries and assaults.

3. Because of the great impression which our temporal condition makes upon us. We are now happy, anon afflicted. Now, as unequal, uncertain weather doth afflict the body, so do our various conditions distemper the soul. To abound and to be abased, to be up and to be down, to carry an equal hand in unequal conditions, is very hard, and will call for the supporting strength of God's Spirit. So the Apostle: "I know how both to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me" (Phil. iv. 12, 13). From that place let me observe something.

(1.) That we are subject to change of conditions in outward things; sometimes in credit, sometimes in disgrace; sometimes rich, sometimes poor, cut short by the providence of God; sometimes sick, sometimes in health; sometimes enjoy all things comfortably, at other times reduced to great necessity. Now, it is very hard to go through all these conditions, not to be dejected on the one side, or puffed up on the other.

(2.) Observe again from that place, either of these conditions has its snares; so that we need all the grace that possibly we can get, to avoid them. Some think that snares and temptations lie but on one side; namely, they think it is easy to be rich, and to maintain hope and comfort in God then; but it is hard to be poor, and to be destitute of all things. When they have nothing to live upon, they cannot see how they should live by faith, or keep from murmurings, repinings, or uncomely dejections, and sinkings of heart. On the other side, some think it easy to be poor and religious; but how to keep a good conscience in a full estate, where there is so much to draw them from God, to keep down pride and security, and to live under a lively sense of the comforts of the other world, to do this in the midst of opulency, this is hard. There are, indeed, temptations on both hands.

(3.) Observe again, some that have held well in one condition, have failed in another. One sort of temptations have a greater force upon some spirits than others have. When God hath kept men low, they have been modest and humble; but, when they have been exalted, then they have showed themselves, their pride, their disdain, their forgetfulness of God, their mindlessness of the interest of Christ. On the other hand, others have carried it well in prosperity; yet, when the bleak winds of adversity are let loose upon them, they are withered and dried up. Some cannot en

counter terrors, others blandishments. As the Prophet saith of Ephraim, he is a cake not turned; that is, baked only of the one side, very dough on the other; so it is with many men: on one side of providence, they seem to do well; but, when God puts them in another condition, they have foully miscarried. The young Prophet that could thunder out judgment against the king, when the old Prophet enticed him, he is gone (1 Kings xiii.).

(4.) Nay, and which is more, to have these conditions to succeed one another, makes the temptation the greater. To be cast down, after that we have got on the top of the wheel, and have tasted of the world's happiness, is the greater trial. And so, on the other side, to be lifted up after extreme misery: sudden changes affect us more. Now, to possess things without love, or lose them without grief; to be temperate and sober in the enjoyment of worldly happiness, or to be meek and patient in the loss of it; or to exercise a Christian moderation as to all these dispensations; it is a very hard thing to keep the heart steady and right with God; and therefore we need the influence of God's special grace, as the Apostle presently adds, "I can do all things through Christ which strengtheneth me.”

USE. To press us to look after this upholding and sustaining grace, that, as we come to God, we may keep with God. In some cases, perseverance is more difficult than conversion; it is a harder thing to persevere, than to be converted at first. In the first conversion, we are mainly passive, if not altogether, but in perseverance active. It is God that plants us into Christ; but, when we are in Christ, we ought to walk in him. As an infant in the mother's womb before it is born lives by the life of the mother, and is fed and grows by the mother's feeding, without any concurrence of its own; but when born, indeed it is suckled by the mother still, but the child sucks itself, and applies nourishment to itself, and the more it grows the more the care of its life is devolved upon itself; so the first conversion is chiefly God's work, and, when converted, we cannot persevere without his help; but the care of the spiritual life is more devolved upon us than before. God doth give perseverance as well as conversion: "Who are kept by the power of God through faith unto salvation" (1 Peter i. 5); but so that more is required to be done by us when converted, than in conversion itself. The Apostle tell us, that "we are his workmanship, created in Christ Jesus unto good works" (Eph. ii. 10); there is an action required of us. What is conversion? A consent to the terms of the Gospel-covenant, that is the great act of conversion on our part; but now, perseverance is the fulfilling of the duty of this covenant. Now, it is more easy to consent to the terms than make them good. As, in the matrimonial contract, the promise of the duties proper to that relation is more easy than the performance; so the consenting to God's covenant; all the business is to make it good, because of our unstable nature, manifold temptations, and great discouragements in the way of holiness. Certainly, to keep in the life of grace in the soul, is a very hard thing. The Israelites, after they were brought to consent to receive Moses for their captain to lead them to Canaan, yet, when they came out of Egypt, and had trial of the difficulties of the way, and were exposed to so many dangers, they were ever and anon desiring to return so it is with us; it is hard to hold out against all assaults. Many things will be interposing and breaking your resolutions, and taking you off from God. The flesh will be interposing; so that you must often say, "We are debtors not to the flesh, to live after the flesh" (Rom. viii. 12), to fulfil it in the lusts thereof. And the world will be threatening,

and you must say as they, "We are not careful to answer thee in this matter" (Dan. iii. 16). Dangers will grow upon us and increase; and then we must say, as Esther iv. 16, "If I perish, I perish." Friends will be soliciting; and you must say, as Paul, "What mean you to weep and to break mine heart?" I am ready to die for Christ' (Acts xxi. 13); or as Christ said to his mother, ""Woman, what have I to do with thee?" (John ii. 4.) Must I not be "about my Father's business?" Seducers will be persuading, and we must be ready to say, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye" (Acts iv. 19). Nay, God himself will seem to discourage us, and to be against us; and you must even say to God, as Job, xiii. 15, "Though he slay me, yet will I trust in him." To keep up this life in this vigour of faith and this courage of obedience, in the midst of all these interposings, is a very difficult, hard work. What then? Therefore go to God, Lord, uphold me, that I may live.'

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1. Ask it of God earnestly, because of your necessities. Secondly, in faith, because of his all-sufficiency. First, earnestly, because of your necessities. Without God's upholding a man, he hath within himself no power to withstand any the least temptation or occasion unto sin. There is no evil so foul, nor sin so grievous, but there is a possibility that we may fall into it. David saith, Keep back thy servant also from presumptuous sins" (Psalm xix. 13). Mark the expression, "keep back;" it implies that he felt an inclination and readiness in his heart, and therefore desires God to hold the bridle of grace the more hard upon him: Lord, "keep back thy servant."' When Satan disguiseth a gross sin with a plausible and tempting appearance, and when he bribes the flesh with some pleasure or advantage, oh! how soon is lust set agog, and the heart overborne by the violence of its own affections! And how soon do we faint and are discouraged, when we are exercised variously with divers assaults on this hand and that! Secondly, in faith, because of God's all-sufficiency: "The God of all grace, &c., make you perfect, stablish, strengthen, settle you" (1 Peter v. 10). Observe the title that he gives to God, "the God of all grace;" it notes that he hath good store, and hath a gracious inclination to give it. And then, he reckons up the several kinds of graces; what would you have? Would you keep that which you have already attained to? The Lord establish you! Would you increase what you have? The Lord perfect you! Would you act what you have with life and vigour, and grow more resolute? The Lord strengthen you! Would you grow more resolute against difficulty? The Lord settle you! So the Apostle, The God of all grace "comfort your hearts, and stablish you in every good word and work" (2 Thess. ii. 17). There is an all-sufficiency in God to help you, and carry you through all trials and all your difficulties. Therefore ask it of God.

2. Do not forfeit this assisting grace by presumptuous sins. God withdraws his protection and defence when we provoke him: "Your sins have separated between you and your God, and made him hide his face from you" (Isa. lii. 2); and, "Now I will go to my own place, I will leave them to themselves, till they acknowledge their iniquity" (Hos. v. 15). David prays for this after he had fallen foully: "Uphold me with thy free Spirit" (Psalm li. 12). He had lost his strength in God, his largeness of love; he wanted the assistances of God's grace; he had been tampering with

forbidden fruit: Lord, come again; Lord, "uphold me with thy free Spirit."'

3. Do not expose yourselves to temptations; for you are weak, and cannot stand without confirming grace, which is not at your beck, not given out according to your pleasure, but he giveth us "to will and to do, Karà ¿vdoríav, of his good pleasure" (Phil. ii. 13). Christians! when we will try mysteries, and run into the mouth of danger, and be dealing with them that are apt to seduce us into evil; God will no more show the power of his grace, than Christ would show a miracle to satisfy Herod's curiosity and wanton fancy. Oh! therefore let us not unnecessarily and unwarrantably throw ourselves upon the enticements of sin. For instance, as if no evil company could infect, or no carnal sports corrupt, or ambitious affectation of high places when God doth not call us up by the voice of his providence, this doth but increase our temptation; when we will be rushing into places of danger, as Peter into the high-priest's hall, we go thither without our defence. A man that is sensible what will do his body hurt, is very cautious how he meddleth with it: the like care should we have of our souls.

II. The second thing in the text is, the ground and warrant of this request, "according unto thy word;" or by thy word, as some read it. God hath promised support to those that wait upon him: "He giveth power to the faint; and to them that have no might, he increaseth strength. They that wait upon the Lord, shall renew their strength: they shall mount up with wings as eagles, they shall run, and not be weary; and they shall walk, and not faint" (Isa. xl. 29-31). Before their full and final deliverance come, they shall have present support and strength renewed to them every day. This note should quicken us,

1. To pray to God for grace to stand with the more confidence. God hath promised to uphold those that cleave to him and run to him; therefore say, 'Lord, thy word bids me to hope; though I am an unstable creature, I will hope in thy word:' "Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord" (Psalm xxxi. 24). Though nothing else be stable, yet this is stable.

2. Bless God and own his grace; look upon it as a fulfilling of his promise, if you have sustentation, or any strength renewed upon you, though your trials and temptations are yet continued to you: "In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul" (Psalm cxxxviii. 3). It is an answer of prayer, fulfilling of a promise, when we have strength to persevere without fainting; though we be not delivered, to have support before the deliverance come. I thank God, saith St. Paul, for the sustentation I have. Great sustentation I have, though spiritual suavities I taste many. It is matter of thanksgiving and comfort if we have but sustentation, and keep up the life of grace in the soul, though we taste not Christ's banquets and dainties.

III. The third circumstance is the end, "that I may live :" David speaks not this of bodily life, not the life of nature, but the life of grace. And then the note is this:

DOCTRINE.-The children of God do not count themselves to live, unless their spiritual life be kept in good plight.

David, that enjoyed the pleasure and honour of the regal state, he doth not count that to live, though he were king in Israel, of an opulent and